Interpretation of Huda Volume One

Interpretation of Huda Volume One

(Guidance for people and clear signs of guidance and distinction)

(Surah Al-Baqarah, 185)

Volume One: An Introduction to Tafsir and Ta’wil

What, How, and Why of the Interpretation and Exegesis of the Noble Qur’an and Its Presuppositions through an Exclusive Approach to Engaging with Every Sacred Verse

By: Ayatollah Mohammadreza Nekounam (May Allah Sanctify His Soul)

Bibliographic Reference

Author: Nekounam, Mohammadreza (Born 1327 AH)

Title: Tafsir Hadi (Volume One) / Mohammadreza Nekounam

Publication Information: Islamshahr: Sobh Farda Publications, First Edition: 2013

Physical Description: 150 pages

ISBN (Volume): 978-600-6435-53-4

ISBN (Series): 978-600-7347-07-2

National Bibliography Number: 280154

Publisher: Sobh Farda, Printing Location: Naghsh Gostar, Print Run: 3000 copies

Price: 295,000 Toman

Preface

All praise is due to Allah, the Lord of the Worlds. O Allah, bestow Your complete mercy upon Muhammad and his family and curse their enemies.

The Book of Revelation

The Noble Qur’an is the “Book of Revelation” from Allah, the Almighty. Revelation is a descending reality, from the Divine through its intermediaries, such as angels, taking form in both meaning and words, and it is delivered to the Prophet without the Prophet having any active role in its meanings or words. The Prophet is merely the receptive vessel for the revelation. Thus, revelation is a divine, descending, sacred truth that takes form through the Prophet in the earthly realm.

Revelation is of a nature that is entirely divine, with no human element involved in its formation. From the meanings to the words, the entire process is a divine act, with no human influence. Human involvement has no part in revelation; the Qur’an was received solely by the noble Prophet Muhammad (PBUH), reaching its complete and perfect form. It is Allah’s will that His words, through the intermediaries of revelation, are communicated in their divine language, which the Prophet receives not through imagination but through his pure soul. The meanings and words revealed are preserved in the Prophet’s immaculate soul, free from human interference, intellect, or personal desires.

In understanding revelation, one must avoid the fallacy of confusing the human nature of the Prophet with his true role as a messenger and the misunderstanding between the progression of the earthly (nasut) and the spiritual (malakut) dimensions. It is a mistake to think that the completeness of earthly phenomena extends to all aspects of a prophet’s role. The Prophet is designated to receive and convey divine revelation, which is not susceptible to human alteration. The Prophet’s role is one of complete receptivity and purity.

The Inner Essence of the Qur’an

The Qur’an, like the human being, has both an outward and inward dimension. What is understood from its words and phrases is its outward meaning, while its deeper meanings, which align with the words and support them, constitute the inner essence of the Qur’an. As one penetrates the depths of the Qur’an, they are guided to further layers of understanding, as the Imams have said, “For every inner meaning, there are seven layers.”

The Qur’an addresses not only human sciences but also contains experiential knowledge that requires extensive study and spiritual purity to uncover its deeper truths. The Qur’an says:

“And We reveal from the Qur’an what is a healing and a mercy to the believers, but it increases nothing but loss for the wrongdoers.” (Surah Al-Isra, 17:82)

Isn’t the Qur’an a source of healing for the believers, and only increases loss for the wrongdoers?

It is also said:

“And indeed, We have conveyed to people in this Qur’an every kind of parable, but most people refuse except for disbelief.” (Surah Al-Isra, 17:89)

This verse shows that the Qur’an’s messages are for all people, not just believers. Even non-believers could benefit from the Qur’an in practical ways, yet the Muslim community has neglected its application.

Prophet Muhammad (PBUH) lamented the abandonment of the Qur’an by his people:

“My Lord, indeed my people have taken this Qur’an as abandoned.” (Surah Al-Furqan, 25:30)

The Qur’an has been made easy for remembrance:

“And We have certainly made the Qur’an easy to remember, so is there anyone who will be mindful?” (Surah Al-Qamar, 54:40)

The Distinctive Nature of the Qur’an

The Qur’an is unique among heavenly books as it has been preserved from any distortion. Unlike the Torah, the Psalms, and the Gospel, which were altered over time, the Qur’an remains unchanged. It addresses the needs of humanity both now and in the future, offering comprehensive guidance that spans all eras and is not confined to specific circumstances or individuals. As Allah says:

“This is not a fabricated speech, but a confirmation of what was before it and a detailed explanation of everything, and a guidance and mercy for a people who believe.” (Surah Yusuf, 12:111)

The Qur’an is distinct from all other sacred texts in its timelessness and universal application. Unlike previous scriptures, whose messages were specific to certain times or people, the Qur’an is eternal and is meant for all of humanity, in all circumstances, for all times.

The Qur’an and the Other Scriptures

In contrast to other scriptures, which were revealed for a limited time and people, the Qur’an remains a living, ever-relevant text for all of humanity. It has been preserved, in its entirety, without any change, and will remain so until the end of time. This is a key distinction between the Qur’an and other religious texts.

The Qur’an is not merely a collection of laws and exhortations; it is a map, a code for both the material and spiritual worlds. It contains hidden messages and deep wisdom that must be understood through study, contemplation, and guidance from scholars.

The Qur’an is the last and most complete revelation, and its teachings cannot be compared to those of other books, whether human or divine. It stands alone as the final word of God.

Conclusion

The Qur’an is not a mere book; it is the Divine message, the embodiment of God’s will, and the ultimate source of guidance. Those who approach it with sincerity and purity will find it to be a source of endless wisdom, mercy, and healing. But it is not just a book to be recited or memorized; it is a guide for living, a blueprint for understanding the universe and our place in it. As such, it is an invaluable treasure, and its true meanings can only be understood through dedication, humility, and seeking the truth.

May Allah guide us to understand and implement the teachings of the Qur’an.

The Living and Wise Book

The Holy Qur’an is the book of Allah, the Almighty. It is a heavenly book and the only book of God that has been revealed by Divine inspiration and has reached us in its entirety.

The Qur’an is a living, wise, and intelligent book: (And by the Qur’an, the Wise)[11], which is all-knowing and aware of everything. Its writings are not merely symbols or signs that represent meanings; rather, beyond the visible text, there is an external reality to it that has an objective existence.

The Timeless Book

The Holy Qur’an is the only exceptional book that has been revealed for the people of the last era, and it is not confined to a particular period. Its message will continue until the Day of Judgment, and, in other words, it is “transcendent in time.” This contrasts with other books, even the earlier heavenly scriptures, which become outdated with the passage of time and are limited to specific periods and epochs.

The Qur’an is the final book, and it can serve as a book for all times. Despite the fact that humans are still in the early stages of their development, the Qur’an does not contradict their initial stage. Philosophically and materially, progress can occur in three dimensions: longitudinal, lateral, and profound. All entities in existence grow in these three directions, though all material phenomena are limited in their longitudinal growth. For example, a human, tree, or animal may grow longitudinally up to a certain point, after which their growth is confined to lateral and profound dimensions. Once an entity reaches its full longitudinal growth, it no longer requires further development in that direction and must continue its development in the lateral and profound directions.

This explanation addresses the issue of why Islam is the final religion, and the Qur’an the final book. Humanity has completed its longitudinal development and is no longer in need of further longitudinal growth, unlike the earlier periods when other heavenly books were necessary for longitudinal progression. However, lateral and profound growth continues.

Indeed, the Qur’an’s own growth does not pertain to itself alone; rather, it is humanity that must pursue the depth within it. Hence, the Qur’an is complete in all three dimensions, though humanity, in its initial stages, can grow in all three dimensions.

The Qur’an meets the historical needs of humanity, and as people grow, they must explore its meanings and principles in a lateral and profound manner. Thus, it can be said that the Qur’an is the history of movement itself, yet history has not yet fully realized its potential, and the Qur’an contains the full potential of that movement in the form of power and capability. Therefore, as humanity ascends, it must continue to seek its needs from the Qur’an.

The Book of Creation

The Qur’an is the path to creation and contains the knowledge of it. However, we must remember the Qur’an’s injunction: (Take the book with strength)[12], and not approach this only Divine book with simplicity or neglect. This verse does not mean merely holding the paper upon which it is written, but rather refers to taking the meanings of the divine verses firmly. These meanings are not inaccessible; they are truths that must be obtained in this world. The truths expressed in the book must be firmly grasped, as they correspond to realities in existence that need to be understood in their totality.

If a person can grasp the entire reality of the world firmly, they will have “taken the book” in its entirety. Angels, jinn, and earthly beings are part of these realities; thus, if a person firmly follows the angels, they become akin to “taking the book.” If one is able to firmly grasp all of the truths in all realms of existence, they will have fully embraced the truth of the Qur’an, which is the manifestation of the Absolute Truth. If a person does not hold firmly to the revealed truths, they will not comprehend the immense truth of Allah, who has manifested through the Qur’an.

The Qur’an: A Record of All Phenomena

The Qur’an is a record of all the phenomena in existence and the events and occurrences of everything can be understood from its verses. (There is no moist or dry thing except that it is recorded in a clear book)[15]. Thus, the Qur’an is a register of all human actions, and it can serve as a mirror to our own existence: (Read your book; your soul is sufficient as a reckoner against you today)[16].

Therefore, the best book that contains a comprehensive and complete discourse on the three principles of “God,” “humanity,” and “the world” is the Holy Qur’an.

The Book of Knowledge

The Qur’an is the greatest and most extraordinary book of knowledge, unmatched by any other text. In a relatively small volume, it encapsulates everything. All the affairs of the world are contained within the Qur’an, and it is possible to discover anything in the world through it. The Qur’an is a condensed source of all sciences, containing all knowledge. It is the document and the deed of existence, detailing everything in the cosmos from six different dimensions. From the greatness of the Qur’an, it is clear that it contains many secrets that correspond to the mysteries of existence. The Qur’an is like a treasure map, whose code is not easily unlocked. It is a treasure book, written in a specific script, whose interpretation requires special expertise.

The language of the Qur’an is such that it can express anything. This is the characteristic of the language of divine revelation, which is “multifaceted,” capable of encompassing any kind of knowledge. God has spoken to humanity in a way that provides insights into every kind of knowledge. If anyone places trust in a book other than the Qur’an in their field of expertise, they are overlooking the greatest source of knowledge.

The Ahl al-Bayt (the family of the Prophet) considered the Qur’an to be the criterion for the authenticity of Hadith, and they stated that any narration that contradicts the Qur’an should be discarded, as this is the most decisive and firm statement regarding sacred matters. Therefore, when referring to narrations, it is the Qur’an that is the standard by which their authenticity is measured.

The Qur’an is like a laboratory or testing ground, where the accuracy and validity of everything, including legal rulings, must be confirmed. The Qur’an must be the “clear guide” for Muslims.

Understanding the Qur’an through the Qur’an

Just as we must refer to the Qur’an to understand everything else, we must also refer to the Qur’an itself to understand its truth and learn the technique of interpreting it. The Qur’an is the only reliable source to introduce itself and explain its chosen method of interpretation and commentary. We must understand the Qur’an through the Qur’an itself.

The Holy Prophet (PBUH) said in the famous Hadith al-Thaqalayn: “I am leaving among you two precious things: the Book of Allah and my Ahl al-Bayt”[17]. This highlights the Qur’an as the foundation for all knowledge, and any interpretation or commentary not grounded in it cannot be considered complete or authoritative.

It should be noted that denial is associated with knowledge of the truth, and one who denies the divine signs is not ignorant; they are aware of what they are saying, and they are well acquainted with what they call a lie. This is in contrast to rejection, which can occur due to ignorance or lack of understanding of the content and meaning.

Denial is, in a sense, the affirmation of the opposite and falls under the domain of awareness. Allah addresses the condition of those who deny His signs, and the fact that these signs have no effect on them except to increase the hardness of their hearts, as follows:

“And if We had willed, We would have elevated him with it, but he adhered to the earth and followed his desires. His example is like that of a dog: if you chase it, it lolls out its tongue, and if you leave it, it lolls out its tongue. Such is the example of those who deny Our signs. So relate the story, perhaps they will reflect.” (Quran 7:176)

The Quran is the Book of Furqan (criterion): “And clear proofs of guidance and the criterion.” (Quran 2:185). The Quran’s nature as Furqan causes the unjust to be misled, as the Prophet Muhammad (PBUH) said: “Perhaps the reciter of the Quran will be cursed by the Quran.” (Al-Targhib wa al-Tarhib).

The Quran is beneficial only for those with clear hearts and is the guidance for mankind: “This is a guidance for mankind.” (Quran 2:185).

The Quran, being full of intellect and consciousness, understands the intentions and desires of those who engage with it. Therefore, anyone who approaches the Quran with faith and sincerity, believing that it is the guide, teacher, and healer of all ailments, will be shown the direct path of guidance. “A guidance for the pious.” (Quran 2:2)

However, if someone approaches the Quran with hypocrisy, doubt, or suspicion, the Quran returns the result of their actions back to them. The Prophet Muhammad (PBUH) said: “Whoever places the Quran before him, it will guide him to Paradise, and whoever places it behind him, it will lead him to the Fire.”

The greatness and magnificence of the Quran are understood only through sincere engagement and closeness to it. One should not be distracted or confused but should strive to benefit from the Quran in all aspects of life for as long as one lives. To enter the sacred domain of the Quran and become familiar with it, one must acquire the permission to engage with it, which is achieved through sincere connection with the Quran and approaching it spiritually.

The Interpretative Method of “Tafseer Hudaa”

“Tafseer Hudaa” seeks to introduce, for the first time, the method of interpretation called “closeness with the Quran,” interpreting the Quranic verses based on this approach. We consider this method to be the only Quranically approved interpretative approach. In this volume, which serves as the introduction to “Tafseer Hudaa,” we will explain the nature and method of this Quranic-approved interpretation and discuss some of its key principles.

The second to fourth volumes of this work will present the interpretation of Surah Al-Fatiha, and from the fifth to the fifteenth volumes, the interpretation of Surah Al-Baqarah and other Surahs will follow. The findings regarding the concept, meaning, significance, light, rulings, grandeur, and effects of the noble verses of the Quran will be explained. It is hoped that Allah will grant us the success to interpret all the Surahs of the Quran, which, if accomplished, will result in this interpretation expanding to more than one hundred and fifty volumes.

Of course, we acknowledge that this interpretation is insignificant and inadequate in comparison to the greatness of the Quran. To produce a worthy interpretation, a city of the Quran must be built, and eminent scholars from all fields must be housed in this city. By providing them with the necessary resources and familiarizing them with the method of engagement with the Quran, a path can be paved for academic research on all Quranic verses, so that the light of the scientific grandeur of this divine book may dispel the darkness of ignorance.

The way to access the Quran is through a sincere connection with the inner essence and truth of this divine book. This method has been with us since childhood, and the first book we cherished and engaged with was the Quran. The Quran has always been our companion in this world. In this interpretation, only a small part of our findings, which have been accumulated over time and for which the conditions to present them have been met, has been shared. These insights are not the result of personal effort but are rather derived from the divine knowledge and grace of the Quran, which has been granted to us by the mercy of Allah. It was deemed appropriate to present them to the academic world at this time.

Praise is due to Allah.

The verse (42) states:

“Those who are gathered on their faces to Hell – those are the worst in position and the most astray in terms of the path.”

This verse describes those who are cast into Hell on their faces, emphasizing that they possess the worst place and are the most misguided.

As seen earlier, this example appears after the explanation of the meaning of interpretation. Both examples mentioned, one before and the other after the explanation, highlight the interpretation method in a serious manner, not merely as an exercise devoid of truth or purely mental.

This noble verse is a response to one of the statements made by the disbelievers, which is not explicitly stated here. They regarded the believers as the worst of people in the lowest places, and God responds to them by stating that they themselves are the worst, possessing the worst place and being the most misguided. The interpretation of this verse involves addressing a question that is raised within it. Therefore, interpretation is essentially the explanation of verses and the finding of answers to the questions that arise within them.

In Surah Al-Furqan, there are several other examples of such verses, and we will refer to some of them:

A: “And those who disbelieved said, ‘This is not but a lie he invented, and others assisted him in it. But they have brought injustice and falsehood.'” (Surah Al-Furqan, 43)

This verse raises a question without providing an answer, regarding the teachings of the Prophet (peace be upon him) and the revelation, which they consider as a purely human foundation, without addressing its criticism.

B: “And they said, ‘Why does this messenger eat food and walk in the markets? Why has no angel been sent down to him to be a warner with him?'” (Surah Al-Furqan, 44)

The noble verse raises an objection to the prophethood of the Prophet Muhammad (peace be upon him) and does not provide an answer.

There are numerous questions and answers present in the divine verses, and there is no question that may occur to the human mind for which an answer cannot be found in the Noble Qur’an. However, discovering such answers requires attention, intellectual and literary power, as well as purity of the soul to arrive at them. Such discoveries come from analyzing the apparent meaning of the verses, and the interpreter aims to explain the outward meaning of the divine verses. In this regard, the interpretation of the Qur’an refers to describing the state of the one being described; in other words, interpretation of a verse is the explanation of the verse’s apparent meaning.

By studying and reflecting upon the three aforementioned verses, we can derive the interpretive method endorsed by the Qur’an itself. As we know, numerous interpretive methods exist today, which have preoccupied scholars and thinkers. Many efforts have been made by Islamic scholars and intellectuals to understand the meanings of the Qur’an, leading to numerous individual and collective research endeavors aimed at providing a clear and lucid interpretation of the Noble Qur’an.

Some scholars have interpreted the Qur’an verse by verse, while others have provided interpretative narrations, and some have incorporated philosophical methods into their interpretations. Yet, despite these methods being somewhat correct, they are flawed because they do not focus solely on the verse itself and do not seek the meaning of the verse from within the verse. Instead, they look for meaning in external sources, whether from the verses, narrations, or nature. These external references are not incorrect, but interpreting the Qur’an through philosophy, theology, or natural science remains erroneous.

Among the most prominent works in the field of Qur’anic interpretation is the esteemed “Al-Mizan” commentary, which adopts the “Qur’an-to-Qur’an” interpretative method. We will discuss this method further.

What needs to be carefully considered is which method or methods of interpretation are approved by the Qur’an itself. How does this divine book recommend extracting its meanings? The first thing to be considered when interpreting any issue, be it legal, philosophical, or theological, is how the Qur’an addresses this issue and how it approaches this matter. Therefore, the first step in interpretation is to see what kind of semantics the Qur’an offers regarding interpretation, and what principles and rules it has outlined for this.

Based on the verses, an appropriate answer to this question can be found within the Qur’an itself. The interpretive method approved by the Qur’an can be discovered through these verses, and evidence for this can be provided. The noble verses teach the interpretive method of “verse to verse,” where the interpreter seeks to connect emotionally with the verse, immersing themselves in it with intense focus, to extract a great deal from it that would captivate the mind of any wise person and the heart of any mystic.

The height of this interpretation can be described as a person reaching the ability to interpret the Qur’an in the language of truth, placing themselves in God’s position to read the Qur’an and explain it as God would. Interpretation of the Qur’an through narration and the “Qur’an-to-Qur’an” method is common, but a new method can also be proposed: interpreting the Qur’an from God’s perspective and in His language, through intimacy with the verses of the Qur’an and closeness to the position of divine guardianship.

The Qur’an is the book of revelation, and its words and verses are arranged with extraordinary precision. Truly, no one can speak like the Qur’an. Every science or field you enter, you can derive guidance from this book, whether it be divination, dream interpretation, art, aesthetics, jurisprudence, law, philosophy, wisdom, sociology, or politics. This book contains the key and essential statements for all fields of knowledge. Even works like Nahj al-Balagha and Sahifa Sajjadiya do not have this dynamic transformation, which is unique to the Qur’an. If anyone places their trust in a book other than the Qur’an as the source of all knowledge, they are mistaken. Only the Qur’an can be the ultimate reference for all matters. Therefore, it is narrated that hadiths should be referred to the Qur’an, and if any hadith contradicts it, it should be rejected; the Qur’an is the laboratory that can provide the true measure of everything.

The new interpretive method of “verse to verse” or, in other words, “in the language of truth” or “the method of intimacy with the verses of the Qur’an” requires intense attention to the verse itself. Learning this requires a skilled teacher who can deeply engage with the verse in purity and simplicity, deriving much from it, and guiding the student to immerse themselves in this source of spiritual life.

In interpretation, one must focus on every word of a verse and explain its meaning right there without needing to reference other verses or apply external interpretations. This is the method of those firmly grounded in knowledge, who can understand both the outward and inward meanings of the Qur’an. They can move from the apparent meaning of each word to the deeper meanings of the Qur’an. In addition to interpretation, those firmly grounded in knowledge also understand “ta’wil” (esoteric interpretation), as it is stated:

“None knows its interpretation except Allah and those firmly grounded in knowledge.” (Surah Al-Imran, 7)

Interpretation, like ta’wil, requires deep understanding, though interpretation is distinct from ta’wil. Only those who are firmly grounded in knowledge can be proficient interpreters, those who possess closeness, competence, and the qualifications to engage with the Qur’an. Our approach to interpretation follows the path of those who are grounded in knowledge, engaging with the Qur’an in a way that leads to closeness, friendship, love, and devotion. Our interpretive method involves deriving meanings from each verse directly, through intimacy with it, without relying on other verses for context.

“O mankind, indeed there has come to you a clear proof from your Lord, and We have sent down to you a clear light.” (Qur’an 4:174)

— O mankind, indeed, there has come to you a clear and unambiguous statement from your Lord, and We have sent down to you a luminous light.

The term burhan (proof) refers to the strongest and most elevated point of logic, and it is the highest expression of it. The Qur’an is a healing book that cures ignorance and the disease of darkness in thought, and without understanding it, there can be no cure for this affliction:

“And a healing for what is in the breasts, and a guidance and mercy for the believers.” (Qur’an 10:57)

— And a cure for what is in the hearts, and a guidance and mercy for the believers.

The Qur’an is also a book of admonition, but admonition cannot settle in the heart unless it is understood, nor can it have any impact:

“O mankind, there has certainly come to you an admonition from your Lord.” (Qur’an 7:157)

— O mankind, indeed, an admonition has come to you from your Lord.

Understanding and having intellect are among the essential conditions for duty and guidance:

“Indeed, this Qur’an guides to that which is most suitable.” (Qur’an 17:9)

— Indeed, this Qur’an guides to what is most righteous.

The Qur’an is the most universal book, intended for all people:

“This is a message for mankind.” (Qur’an 34:28)

It cannot be exclusive to a particular group. The message and its delivery are ineffective unless accompanied by understanding. The Qur’an emphasizes its ease for public comprehension:

“And We have certainly made the Qur’an easy to remember, so is there any who will be reminded?” (Qur’an 54:40)

— And We have certainly made the Qur’an easy to remember; so is there anyone who will be reminded?

The Qur’an is a book of explanation: “A detailed exposition for everything.” (Qur’an 16:89). Exposition is superior to mere explanation, and its comprehension is a prerequisite; this means that the Qur’an delivers its message to the audience and makes it understandable to them, even if they do not find it pleasing. For those with weak minds, the Qur’an has ambiguous verses, as well as abrogating and abrogated verses, a vast domain for inner meanings and interpretation. This profound reality, this luminous and clarifying book, though, cannot be directly understood by an ordinary person. To reach its deeper meanings, one must sit in the presence of a divine teacher, one who has a long-standing connection with the Qur’an.

In the hadiths, whenever the phrase “those who are addressed by it” is mentioned, it refers to the hidden truths of the Qur’an and its inner meanings, particularly in opposition to its adversaries and detractors, not its apparent meanings. For example, Imam Sadiq (AS) addressed Abu Hanifa, who was under the delusion that he understood the entire Qur’an. In the hadith, we read:

Narrated by Shuayb bin Anas, from Abu Abdullah (AS), who said to Abu Hanifa: “Are you the jurist of the people of Iraq?”

He replied: “Yes.”

He then asked: “How do you give rulings?”

Abu Hanifa responded: “By the Book of God and the Sunnah of His Prophet.”

Imam Sadiq (AS) asked: “Do you know the Qur’an in the way it should be known, and can you distinguish between the abrogating and abrogated verses?”

Abu Hanifa answered: “Yes.”

Imam Sadiq (AS) then replied: “You claim to have knowledge, but woe to you! God has not placed this knowledge except with the people of the Qur’an, to whom it was revealed. Woe to you! This knowledge is only with the special ones from the descendants of our Prophet, and God has not inherited a single letter of His Book to you.” (Al-Kafi, Hadith 1)

— Imam Sadiq (AS) questioned Abu Hanifa, asking if he was the scholar and reference for the people of Iraq. Abu Hanifa responded affirmatively. Imam Sadiq then asked him how he issues fatwas, to which Abu Hanifa replied, “By the Book of God and the Sunnah of the Prophet.” Imam Sadiq continued by asking if he truly understood the Qur’an, including distinguishing between the abrogating and abrogated verses, to which Abu Hanifa again answered affirmatively. Imam Sadiq then warned him that the knowledge he claimed was not granted to him, but only to those with true understanding, the special descendants of the Prophet. Imam Sadiq emphasized that Abu Hanifa had no inheritance from the Qur’an.

In another narration, Imam Baqir (AS) addressed Qatadah, who claimed knowledge and interpretation of the Qur’an during the tenth decade of Islam:

Narrated by Zayd al-Shahham: “Qatadah entered the presence of Abu Ja’far (AS), and the Imam asked him: ‘Qatadah, are you the jurist of the people of Basra?’

Qatadah responded: ‘So they claim.’

The Imam then asked: ‘I have heard that you interpret the Qur’an.’

Qatadah replied: ‘Yes.’

The Imam continued: ‘Woe to you, Qatadah! If you are interpreting the Qur’an on your own authority, you have perished and led others to destruction. And if you are interpreting it from others, you have perished and led others to destruction. Woe to you, Qatadah! Only those who have been addressed by the Qur’an truly know it.'” (Al-Kafi, Hadith 2)

— Qatadah came before Imam Baqir (AS), and the Imam asked him if he was the jurist of Basra. When Qatadah affirmed, Imam Baqir questioned whether he had been interpreting the Qur’an, to which Qatadah confirmed. The Imam then warned him that interpreting the Qur’an without proper authority would lead to destruction. The Imam emphasized that only those to whom the Qur’an was directly addressed truly understand it.

These two narrations are directed at adversaries such as Abu Hanifa and Qatadah, who were under the mistaken belief that they understood all the teachings of the Qur’an. Imam Baqir and Imam Sadiq (AS) caution them, as they are not among the heirs of the Qur’anic knowledge, and no part of it has been granted to them. The Qur’anic science is transmitted only through the Ahl al-Bayt (AS), and without a connection to them, individuals like Abu Hanifa and Qatadah are unable to inherit or access this sacred knowledge. Their claims were met with stern rebukes from these great Imams. Either they had heard these teachings from the Ahl al-Bayt or their interpretations were mere conjectures, leading both themselves and others to misguidance and peril.

This distinction in the understanding of the Qur’an—knowing its inner meanings as those directly addressed by it versus merely understanding its surface meanings—affirms that the Qur’an is deep, vast, and profound. Although the Qur’an can be understood, it requires the utmost caution, and it should not be treated as merely another human-made book.

Connection with the Qur’an is a path that is open to all, and there is no red line in it, but it is not the case that the general public benefits from it. Rather, it is the domain of the special, such as religious scholars and the true seekers. This method is not merely a spiritual relationship between the Qur’an and the divine allies; it is an actual, living connection to the truths of the Qur’an and an entry into the presence of divine realities. This connection is for the purified souls and those who have truly found the way.

Those who are in this deep, inner connection with the Qur’an draw from the divine sources in ways that might be inaccessible to the broader society. For them, the Qur’an is not just a book of guidance, but a living miracle that continually illuminates their hearts and souls, leading them to a deeper understanding of the truth and knowledge of God. Understanding this truth from the Qur’an, for those who walk the path of knowledge and piety, becomes an unparalleled experience that encompasses not only a surface-level understanding of the verses but also an inner comprehension of the hidden wisdom contained within them.

This kind of understanding of the Qur’an requires a perspective that transcends the conventional sciences. The Qur’an, as a book of guidance, has a meaning and significance that goes beyond human intellect and understanding, revealing deeper layers in the spiritual realms for those who seek truth and divine knowledge. For this reason, many of the truths of the Qur’an become manifest in the spiritual and theological journey of those who purify their souls and seek closeness to God.

Thus, the Qur’an, as a complete and unparalleled book, contains all the knowledge and wisdom necessary for human beings in both this world and the hereafter. It provides guidance not only for moral and religious conduct but for every aspect of human life, including natural sciences, medicine, philosophy, history, and even social matters. By correctly engaging with the Qur’an, humanity can reach its highest potential.

Recitation of the Holy Qur’an

We have stated that the Holy Qur’an has an external existence, and its divine verses reveal the truths of the Lordship. The Qur’an opens itself up and interprets itself only for those who can become its companions and friends. This is a characteristic of scientific books, which require reading, research, and contemplation to enter; however, the Holy Qur’an opens itself for those who are its true companions, those who have a pure soul and a clear heart. The reality of the Holy Qur’an, which is a divine sign and an external phenomenon, belongs to the world of intellects. The Qur’an is wise, coherent, and its gateway for connecting with it is through recitation. One of the most important principles in interpreting the Qur’an is this: “To interpret the Holy Qur’an, one must recite it with understanding and grasp the meaning of the verse, and strive to read and comprehend each verse repeatedly.”

This principle becomes significant when we consider that the word “Qur’an” itself is derived from the root of “recitation,” which is an artificial form, much like the words “forgiveness” (غفران). It is a tri-consonantal root (أصل مهموز) that comes from “Qara’a.” Some scholars, however, have considered it defective, deriving it from “Qariyā” or “Qarawā,” meaning “to gather or assemble.” The root “Qara’a” means gradual reading or recitation, with a focus on comprehension. Therefore, recitation in Arabic is always associated with understanding, not just reading.

These three words share a commonality in letters, and hence, their meanings are closely related. The derivation and connection of recitation with the word “Qur’an” can be considered a proof that the recitation of this heavenly book is essential for becoming acquainted with it, just as the Qur’an says:

(فَاقْرَءُوا مَا تَيَسَّرَ مِنَ الْقُرْآَنِ) [76]

• Read whatever is easy from the Qur’an gradually and with understanding.

The instruction to read whatever you can from the Qur’an, and the emphasis on doing so frequently, is not without wisdom. It indicates that intimacy with the Qur’an comes through its recitation. This is distinct from merely studying or discussing it. Furthermore, the Qur’an says:

(وَإِذَا قُرِئَ الْقُرْآَنُ فَاسْتَمِعُوا لَهُ وَأَنْصِتُوا لَعَلَّكُمْ تُرْحَمُونَ) [77]

• And when the Qur’an is recited, listen to it attentively and remain silent, so that you may receive mercy.

“Listen” here refers to actively paying attention, requiring effort and intentionality, unlike mere eavesdropping. The term “qara’a” is in the passive form, meaning that whoever reads the Qur’an, others must listen attentively. The first step in forming a connection with the Qur’an is both its recitation and attentive listening.

The Qur’an also says:

(اقْرَءْ كِتَابَکَ، كَفَى بِنَفْسِکَ الْيَوْمَ عَلَيْکَ حَسِيبًا) [78]

• Read your book; today you are sufficient to account for yourself.

This verse advises that one should read the Qur’an while they are still in this world, before the Day of Judgment. The Qur’an serves as a self-accounting tool for our actions, and it is through this process that we align with its truths, not when it is too late.

Scholars generally interpret the verse as referring to the Day of Judgment, where individuals will be held accountable for their deeds. However, if one can examine and account for their actions in this world, it holds more value than waiting for the Day of Judgment. The verse is a reminder for today, saying that the time for action is now, not in the afterlife when it will be too late.

The verse serves as a reminder that the Qur’an is not merely a historical record but a guide to living righteously and understanding divine truths in the present moment.

It is only those who establish a relationship with the Qur’an and internalize its teachings that can truly understand it. Merely acquiring information or trying to memorize it without engaging deeply with it will not bring one closer to the Qur’an. The path to intimacy with the Qur’an lies through its recitation, accompanied by understanding.

In a passage where Allah speaks about the Qur’an, He says:

(إِنَّ عَلَيْنَا جَمْعَهُ وَقُرْآَنَهُ، فَإِذَا قَرَأْنَاهُ فَاتَّبِعْ قُرْآَنَهُ) [79]

• Indeed, upon us is its collection and recitation. So when we recite it, follow its recitation.

This verse emphasizes the importance of following the Qur’an’s recitation. It reveals that Allah Himself recites the Qur’an, and in His recitation, both angels and humans are guided. Allah’s recitation is not solitary; it is joined by the voices of the angels, and the recitation becomes a collective act. This shows the importance of reciting the Qur’an in harmony, both with the tongue and with the ear, as well as following its guidance with understanding.

The Qur’an advises:

(وَرَتِّلِ الْقُرْآَنَ تَرْتِيلًا) [80]

• And recite the Qur’an with proper recitation.

This emphasizes that the recitation should be slow and deliberate, as it is essential for deep comprehension. One who desires to establish a connection with the Qur’an must engage not only with their eyes but also with their tongue, listening to its melodious sound, and comprehending its meanings with their intellect and heart.

One of the necessary aspects of reciting the Qur’an is delivering its message effectively. This means reciting the Qur’an in a manner that goes beyond superficial reading and reaches deep into the heart, establishing a connection that transforms the listener.

Despite the vast opportunities for engaging with the Qur’an, the Muslim community often neglects this direct connection. The Qur’an remains distant for many, and it is a sad irony that the very book that is meant to guide is often left unread and unexplored. This spiritual deprivation is something that needs to be addressed, and scholars of Islam must work toward reviving the Qur’an’s presence in the lives of Muslims, so that they may gain true understanding and closeness to its divine truths.

The Qur’an is the only complete and divinely protected scripture that has survived the ravages of time. Despite this, it remains neglected by many, and efforts must be made to reintroduce it to the masses, so that its light can shine once more.

One of the tragic forms of spiritual deprivation is the lack of understanding and internalization of the Qur’anic message. Many Muslims, whether Arabic-speaking or not, fail to engage deeply with the Qur’an, and sometimes, they are even deprived of the opportunity to read it at all. The responsibility falls on the scholars and believers to ensure that the Qur’an is not only read but also understood and internalized.

The Importance of Reciting the Holy Quran

As we mentioned, the Quran has an external existence, and its divine verses reveal profound truths from the realm of divinity. The Quran opens up to those who can connect with it as a companion. This is a special feature of scientific books, where it is enough to study, research, and reflect in order to engage with them. However, the Quran reveals itself only to those who become intimate with it. This intimacy comes from having a pure soul and a clear heart. The truth of the Quran, being a divine sign and an external phenomenon, belongs to the realm of intellect. The Quran is wise, clear, and firm, and the gateway to intimacy with the Quran is its recitation. One of the most important principles in interpreting the Quran is: “In order to understand the Quran, recitation must be accompanied by comprehension and understanding of its meaning. One should strive to read a verse multiple times and comprehend it.”

This principle becomes significant when we consider that the word “Quran” itself is derived from the root “qara’a,” meaning “to read gradually and with understanding.” This is distinct from other roots like “qara’a” meaning “to gather” or “qarawa” meaning “to act or engage in something.” The word “Quran” comes from “qara’a,” which refers to gradual reading, not just reading without reflection. In the Arabic language, recitation is understood as an act of reading that involves reflection, not just an act of reading.

The connection between the word “Quran” and the act of recitation is an indication that reciting this divine book is essential to forming a relationship with it. As the Quran itself states:

(فَاقْرَءُوا مَا تَيَسَّرَ مِنَ الْقُرْآَنِ) [76]

• “Read whatever is easy for you from the Quran.”

The command to read the Quran repeatedly, and to read as much as one can, emphasizes that intimacy with the Quran is achieved through its recitation. This is distinct from merely studying or discussing it. The Quran also says:

(وَإِذَا قُرِئَ الْقُرْآَنُ فَاسْتَمِعُوا لَهُ وَأَنْصِتُوا لَعَلَّكُمْ تُرْحَمُونَ) [77]

• “And when the Quran is recited, listen to it and remain silent that you may receive mercy.”

“Listening” here means making an effort to listen and engage actively, not just hearing casually. This indicates the active engagement needed to benefit from the Quran, which is not simply reading it but listening attentively and understanding its message. Similarly, the Quran says:

(اقْرَءْ كِتَابَکَ، كَفَى بِنَفْسِکَ الْيَوْمَ عَلَيْکَ حَسِيبًا) [78]

• “Read your book; sufficient is yourself against you this day as an account.”

This verse emphasizes that one must engage with the Quran before it is too late—before the Day of Judgment. The time for self-assessment and reflecting on one’s actions is now, through the Quran. The Quran does not just inform, it serves as a record of one’s actions, and it is essential to engage with it actively.

Scholars generally interpret this verse as referring to the Day of Judgment, but it can also apply to this life. We are encouraged to read and reflect on the Quran now while we still have the opportunity to act. If we wait until the Day of Judgment, it will be too late for reflection and action.

It is not sufficient to merely read the Quran superficially or with the intention of gathering facts. One must connect with the Quran deeply and sincerely. As we engage with it, we begin to understand its divine messages and integrate them into our lives.

In summary, the Quran calls for a reading that is gradual, thoughtful, and sincere. It encourages us to recite it, listen to it, reflect on it, and live by its principles. Through this process, we achieve a true connection with the divine, which is the ultimate goal of reciting and engaging with the Quran.

Indeed, the concept of recitation and tilawah in the Holy Qur’an refers to reading it with reflection, contemplation, and understanding of its meanings. If the Qur’an is read in this way, the more it is recited, the better it is. Therefore, if someone reflects deeply on a noble verse to the extent that its meaning captivates their heart, even if they repeat it dozens of times, they will not only not grow tired or bored, but with each repetition, a new meaning and truth will be revealed to them. In this case, the repetition, if accompanied by enthusiasm and spiritual fervor, is praiseworthy, as it allows the truth and essence of the verse to descend upon the heart and soul.

Chapter One: Interpretation of the Holy Qur’an

From what has been discussed, it is evident that any study or research that is merely a manipulation of the words of the Qur’an does not constitute true recitation. Not every recitation is accompanied by reflection, precision, and thorough examination. Not every reflection leads to true intimacy with the Qur’an.

To demonstrate and present any reality, there must be a guide and evidence that points to that reality, much like road signs and signals. The sign and evidence are referred to as the indication (ḥākī), while the reality and essence of the matter are referred to as the indicated (maḥkī).

The Holy Qur’an, too, has both an indication and a reality.

The words and letters of the Qur’an, which are inked on the pages of paper and appear in the Arabic script or its translations into other languages, represent the outward appearance, the superficial display, and the descending form of the Qur’an. They serve as signs, markers, and guides. However, the inner truth and the actual reality of the Qur’an, which lies hidden behind the veil of words and only revealed to the sacred confidants and the close ones of God, is the indicated or the true essence of the Qur’an. These outward forms are merely signs, indicating the hidden truth, and when one reaches that reality, they have truly understood the Qur’an. The nature and essence of this truth will be discussed in the next two chapters.

The Qur’an is the only divine book that suffices for all levels of people, and anyone can derive the necessary and desired benefits from it. If someone harmonizes with the Qur’an, hearing its sound as they would their own or any other sound, they can derive numerous spiritual benefits from this singular divine book. By engaging with the Qur’an and attuning oneself to it, one can draw closer to this holy book and receive divine assistance. Through proximity to the Qur’an, one can smooth the paths to the spiritual realms of existence and align oneself with them. The Qur’an teaches humanity the entire spiritual dimension through familiarity with its meanings. By engaging with the Qur’an, one can uncover hidden paths and secrets of creation.

Every human being, depending on their liberation from material and worldly constraints, can benefit from the Qur’an’s treasures. The Qur’an holds the keys to undiscovered knowledge and the hidden mysteries of the cosmos, which can only be attained by drawing closer to this divine book. By entering the divine and metaphysical realms, one can gain access to the knowledge of angels, souls, jinn, sorcery, numerology, and other mystical sciences. The Qur’an is also the source of knowledge about the future, individual destinies, and both the pleasant and unpleasant events in life.

As we have mentioned before, the Qur’an aligns with external realities, and through it, all truths can be reached, for it is the culmination of all truths.

The Music of the Qur’an

At this point, it is fitting to discuss the music of the Qur’an and the therapeutic properties of its verses and chapters. The Qur’an possesses the unique characteristic that it can be expressed in any language or even in a non-verbal truth. For example, Surah Al-Fatiha is rhythmical, much like the heartbeat of a human being. Just as the heartbeat is shown on a special device with lines that reflect its rhythm, Surah Al-Fatiha possesses its own unique musicality, which can be expressed through musical symbols. Similarly, Surah Al-Fatiha carries a melody in its recitation, and the pitch and depth of this melody vary depending on the tone of the voice.

Surah Al-Fatiha, in its musicality, has a rhythm corresponding to life and death. It is a life-giving melody in nature, and its notes and rhythms, when encountered, have a rejuvenating effect on anything they touch. This surah is beneficial for those suffering from spiritual stagnation or depression. For someone with psychological or nervous issues, reciting this surah has a profound effect on calming them, and if they are physically ill, it can also help alleviate their condition.

For someone with physical ailments—from heart problems to issues with breathing, blood vessels, or any other illness—if they wish to treat it with exercise, they should first engage in slow, gradual physical activity, then increase the intensity, and eventually slow down again. For example, one should first walk, then jog, increase the pace, then reduce the speed, walk again, and finally slow down even further before resuming normal activities. In psychological matters, many problems arise from a mental block, where a person is caught in a repetitive thought pattern, leading to confusion. Others may experience mental turmoil due to excessive mental activity, which causes their thoughts to be disconnected. To bring calm, the person must be moved from their static mental state. If they believe in concepts that others see as meaningless, they must gradually resolve these beliefs within themselves. Therefore, these individuals must be given spiritual tranquility and their inner state must be reformed.

Unfortunately, the therapeutic properties of the Qur’anic verses and surahs are either overlooked or treated by those who are not qualified in this field, thus turning this knowledge into negligence or superstition.

To properly utilize “Qur’anic healing,” one must have an understanding of phonology, rhythmology, and musical notation as they relate to the words and expressions of the Qur’an. Additionally, understanding the melody of the Qur’an can assist in transferring meaning, even without knowing Arabic.

The Qur’an has its own intellect and sound. We should not overlook the rhythm and melody of its words, for the sound of the Qur’an conveys meaning on its own. Just as Persian, English, or German are distinct languages, the sound of the Qur’an is also a distinct language that does not require fluency in Arabic. By understanding its notes, one can uncover the meanings of the Qur’an. Of course, this is not an easy language to master, and achieving this level of understanding requires great effort. If someone is knowledgeable in phonology, by observing the movements of the lips and listening to the sound of the Qur’an’s verses, they can understand its meanings, even without knowing the Arabic words. When one recites the Qur’an and connects with it, striving to harmonize with its sound, they gradually become proficient in phonology.

The sound of the Qur’an is the language of all beings, much like the Conference of the Birds is the language of animals. The sound of the Qur’an is a clarifying language, not dependent on knowing the meaning of individual Arabic words.

If the educational system were to be based on phonology, society would experience substantial growth. While sounds are currently taught, they are far from the complexity and subtlety of phonology. The current focus on meaning-based methods in the educational system is unsuccessful, as abstract concepts cannot easily be represented for children to grasp.

Understanding phonology requires a background in mathematics, music, and knowledge of notes, as well as an understanding of the languages of animals, which should be addressed appropriately.

Sound is a profound reality that humanity has not yet fully grasped and has not learned from the prophets. The sound that nourishes the heart is why the Qur’an states:

(And when the Qur’an is recited, listen to it and be silent, that you may receive mercy.) [Qur’an 7:204].

This verse advises: when the Qur’an is read, listen attentively and do not speak. Now is the time to nourish the soul and not mix it with any other sounds.

Sound and voice are the qualities of airwaves and the movement of exhalation, creating music. The notes of sound form words, which we use to communicate. Phonology helps us understand the Qur’an’s language and find its meanings, even without knowledge of Arabic.

We must be aware that if someone approaches the Qur’an hastily, without purity of heart and sincerity, or with sin or any form of injustice, they will suffer harm and go astray. For this reason, one should seek refuge in God before reciting and using the Qur’an.

The Qur’an is not like other books composed merely of paper and ink. It is a divine revelation that carries the meaning of divine wisdom and reflects external realities. The Qur’an knows its reader and leads astray those who approach it with impure intentions.

Purity of heart is the first condition for engaging with the Qur’an, as it says:

(None can touch it except the purified.) [Qur’an 56:79].

Thus, those who approach it hurriedly, without sincerity or purity, or in a sinful state, will be harmed and misled.

For example, Surah “At-Tawbah” is one of the surahs devoid of a blessing phrase (Bismillah). It is as though a conflict, discomfort, or argument has occurred within a family, and the father, who used to encourage his children to greet with peace, no longer greets them himself. If the children greet him, he does not respond. In this context, Allah, who Himself commands not to begin any action without the name of God, initiates this surah without the name of God, starting with the word “Bara’ah” (disassociation), which is truly terrifying. In this surah, one must expect punishment, affliction, war, hell, and so forth. In contrast to this surah, Surah “Al-Anfal” is to be mentioned, which is pleasant, good, sweet, and filled with worldly blessings. Sometimes, a person is associated with specific verses or surahs, and it is beneficial to know which surah or verse one is associated with.

It is recommended that a person reads the Qur’an in order. This means beginning with the very first verse and reading it through to the end, rather than selectively choosing specific surahs or verses. This helps to maintain balance and avoids negative psychological effects. Some may not follow this approach and read certain surahs with specific intentions, but this can result in experiencing supernatural phenomena, illness, or personal difficulties. Some verses, used for charms and the like, may inevitably lead to such consequences, similar to the misuse of medicine without a prescription. To avoid these harmful effects, it is best to read the Qur’an in order, beginning with Surah Al-Fatihah and ending with Surah An-Nas.

The recitation of certain surahs in the Qur’an reduces or eliminates mental health issues and psychological illnesses. Of course, each verse or surah has its own therapeutic properties. For instance, Surah Al-Baqarah, with its long verses, is beneficial for those who suffer from nervous disorders, stress, anxiety, impatience, or those who have a rapid pulse. It is also recommended for pregnant women. Some narrations refer to this surah with terms like “Fustat” (tent) or “Khaymah” (canopy), suggesting its protective qualities. It should be noted that some surahs in the Qur’an offer benefits regardless of a person’s belief. Even if a non-believer benefits from them, they will still receive the positive effects of these surahs. The Qur’an is a universal book, with its guidance being relevant for all of humanity across all eras. Thus, anyone can benefit from its verses and surahs, even if they do not believe in it.

In addition to being a source of remembrance, the verses of the Qur’an can also be used in charms and magic. However, verses used in such practices are of three types: some verses both cast and break spells; others only cast spells, and are useful solely for binding magic; and some only break spells and are used to dispel magic.

Using verses with magical properties can unintentionally cause upheavals in people’s lives, causing serious problems or disrupting the efforts they have invested in certain matters. This is similar to taking a pill or capsule that might suddenly make someone faint or fall into a long, unconscious sleep.

The prophets and saints of God were able to withstand great adversity and counter the conspiracies of their enemies with such forms of protection, using the power of the Qur’an. The enemies they faced were not only human but also jinn, and to withstand their animosity, they required protective measures. For instance, Imam Jawad (peace be upon him) used specific Qur’anic verses to break the spell of a deranged Abbasid caliph, forcing him to treat the Imam with respect.

All the verses of the Qur’an have powerful effects and are beneficial for various purposes. For example, Surah Al-Anbiya contains numerous coded and powerful elements, embodying the miraculous powers of the prophets. To clarify this point, we can refer to a statement by the late Avicenna, who argued that if a madman can foresee the unseen, why can’t a prophet or mystic, with their inner purity and power? Similarly, just as a pill or substance can save someone from death or lead them to death, can a verse from the Qur’an not have a similar effect? Indeed, every verse has an effect, but it is essential to understand how to access this effect.

Just as scientists have worked for centuries to discover the formula for making medicine or building spaceships to travel to stars, if the same effort were made to research the Qur’an, countless secrets and mysteries could be uncovered that would revolutionize human understanding. Is it possible that a material object can be so powerful, yet the Qur’an lacks any effect? The saints of God used the Qur’an as their shield and power, enabling them to resist the waves of enemies, much like soldiers who withstand floods. Although the enemies tried to destroy them, the saints would always return to their place, as though nothing had happened.

Unfortunately, modern humanity has become disconnected from the Qur’an, and today, even the medicinal benefits of its verses are rarely utilized. Moreover, there are few who possess the knowledge and expertise necessary to use it effectively, and those who do are often marginalized through various plots. Modern people are attached to lowly pursuits and, despite having access to lofty ideals, refuse to embrace them. They still cannot accept the God of Moses as their Lord, yet a calf can deceive them into thinking it is divine.

Researchers must take the lead in this field, conducting studies on each verse and evaluating its effects experimentally, considering its specific qualities. This will pave the way for the saints to uncover hidden secrets, and in the future, humanity will realize that the Qur’an is the only divine book of the age that can serve as a guide in all fields of knowledge. This is why we say that anyone who turns away from the Qur’an will bear its burden on the Day of Judgment.

As Allah says in the Qur’an:

“Whoever turns away from it will bear its burden on the Day of Judgment. They will remain in it forever, and how bad is that burden for them on the Day of Judgment, the day when the horn is blown and We gather the criminals on that day, blue-eyed.” [Quran, 20:101]

Turning away from the Qur’an can manifest both intellectually and in action. A person who turns away from it deprives themselves of immense good and also incurs a burden, for the Qur’an is a guide to life, providing the path to follow. Someone who abandons it effectively has no roadmap and will end up lost, wandering in confusion, only to find themselves surrounded by destructive forces.

As stated in Surah Ta-Ha (20:124):

“Whoever turns away from My remembrance, indeed, for him is a difficult life, and We will resurrect him blind on the Day of Judgment.”

A life devoid of guidance becomes narrow and hard. A person who takes action without a plan will constantly find themselves in difficulties. Such a person lives in a world that feels cramped and suffocating, perpetually off course.

We said that reciting certain surahs or verses can give a person great power or connect them with the unseen world. For someone who has undergone spiritual refinement, this can be beneficial; however, if someone enters this realm without preparation, they may harm themselves and others, much like the Samaritan who led the Israelites astray with his incantations. Many individuals who pursue esoteric knowledge without the guidance of a skilled teacher end up falling into disbelief, corruption, and vice, having never tasted the purity of divine knowledge.

Saints, on the other hand, possess a depth of understanding that often appears simple to the untrained eye, and they are unaware of the depths of their insight. For example, Imam Khomeini, despite his political power, was often underestimated in his spiritual insight, which few truly understood. If someone analyzed his statements, they would realize that he held views that led to profound, subtle truths.

Ultimately, the connection with the Qur’an is a specialized matter requiring guidance from a teacher. The role of a knowledgeable teacher is central to developing a deeper relationship with the Qur’an, which is why we elaborate on this importance below.

Imam Baqir (AS) said: “On the Day of Judgement, the Holy Quran will appear in its most magnificent form and will pass by the Muslims. They will say: ‘This man is from among us.’ It will pass by them and go to the prophets, who will say: ‘This is from us.’ It will then pass by them and reach the angelic beings, who will also say: ‘This is from us.’ Finally, it will arrive before the Exalted Lord, and it will address Him, saying: ‘O Lord, I gave such-and-such person thirst in the hot days of the world, and kept them awake in the nights; while I did not give thirst to this person nor did I make them stay awake at night.’ The Blessed and Exalted God will reply: ‘Admit them into Paradise and place them in their appointed homes.’ The Quran will then rise, and they will follow it. Every believer will be told: ‘Recite the Quran and ascend.’ Imam Baqir (AS) stated: ‘Each one of them will recite the Quran and continue rising until each person reaches the station that has been destined for them.'”

Just as the path of salvation in the matter of Tawhid (Monotheism) reaches all the way to the Divine essence, and there is no hindrance placed by God for anyone, a person is capable of perceiving it to the extent of their effort and vision.

In establishing a connection with the Holy Quran and drawing near to it, one must understand that the Quran is a powerful presence, endowed with intellect. Just as when we enter the sanctuary of Hazrat Ma’suma (AS), we are told that we are in her presence, and we believe it, so too, when we stand before the Holy Quran, we are in the special attention of the Book of God. However, few are able to truly internalize this concept within their hearts. The Holy Quran is a living entity, and its authority is vast. To connect with the Quran and its dominion, one must engage with it sincerely. A person can develop such a bond with the Quran that they may even witness its presence in their dreams and converse with it. The Quran must be placed upon one’s heart, embraced, carried in one’s pocket, and kept constantly with oneself. One must smell it, look at it, and place it before them. In doing so, perhaps they can come to a true connection with it. This Book is incredibly sensitive, which is why establishing this connection takes time. Without this connection, no matter how much one speaks of its exegesis, the translation is merely a surface interpretation, however accurate it may be, and its true essence will not reveal itself. This is because the earth does not accept the dead, but rather it seeks that which is alive, just as the Quran itself is alive.

The Holy Quran has multiple layers of meaning, and through careful reflection and consistent engagement with it, one can access its deeper meanings. The Quran is the Word of God, and if anyone wishes to delve into its deeper truths and find the best answers to their questions, they must learn the entirety of it, including its stories, admonitions, and lessons, and preserve it. It is advisable to begin with the shorter chapters. The longer surahs appear at the beginning of the Quran, while the shorter ones are at the end. It is as though the beginning of the Quran is an expansive sea, and its end is composed of islands. In certain cases, one should study the Quran starting from the end and, in other instances, from the beginning. God first revealed the shorter surahs to the people before reaching the vast ocean of the longer surahs. If one desires to pursue the truth, they must begin with the islands and then gradually expand into the vast ocean.

The Holy Quran is a compilation of both this world and the worlds beyond. To access its deeper meanings and to go beyond the words themselves to comprehend the essence of what the Quran conveys, one must be able to relate it to the present world. For instance, when the Quran says:

(ذَلِکَ الْكِتَابُ لَا رَيْبَ فِيهِ هُدًى لِلْمُتَّقِينَ)

“That is the Book about which there is no doubt, a guidance for those conscious of God,” (2:2)

One who is familiar with the language of this verse will find that its meaning holds a different connotation for those who have distanced themselves from worldly desires and practiced piety, and they will need to interpret the words in a different way. For such individuals, the Quran becomes a guide to follow.

If one reads the verse:

(فَاخْلَعْ نَعْلَيْكَ إِنَّكَ بِالْوَادِ الْمُقَدَّسِ طُوًى)

“Take off your shoes, for you are in the sacred valley of Tuwa,” (20:12)

they will understand that this verse is not only addressing Prophet Moses (AS) in the sacred valley of Tuwa but is also indicating a path that anyone can follow. Whenever someone encounters the sacred valley in this world, they must remove their shoes, for the sacred valley is everywhere. God is present everywhere, so every place is a sacred valley.

Similarly, in the verse:

(وَكَلْبُهُمْ بَاسِطٌ ذِرَاعَيْهِ بِالْوَصِيدِ)

“And their dog was stretching its forelegs at the entrance,” (18:18)

if one examines it beyond the literal meaning, they will come to understand that they, too, become like the dog, extending their arms in front of them. Just as one must not touch an outward dog without ritual purity, one must also purify their inner self, for without spiritual purity, one cannot enter the sacred realms.

Therefore, it is recommended that one remains in a state of ritual purity (wudu) at all times. The reason for this is the ignorance of the human being. If a person becomes certain that God is present everywhere, they will perceive the need for physical purity as obligatory, just as they must eat every day for survival or breathe constantly to maintain their bodily function. Without spiritual purity, the inner order and balance of the person are disrupted. A person who grows physically should also mature intellectually and spiritually to understand that there are responsibilities and obligations that transcend mere physical needs. When the words of the Quran are embodied, they transform the world into something sacred, with the entire cosmos constructed in accordance with its divine guidance.

Everything is found in the Holy Quran, including concepts such as gambling, disbelief, gold, silver, music, and dance. The knowledge related to these matters is contained in the singular divine book.

Engaging with the Quran is like working in a laboratory, requiring proper tools and instruments. All of the Quran’s words are encoded and numbered, from which numerous branches of knowledge can be derived.

God speaks in various forms in the Quran. The Quran has descended from a reality that is so great that it cannot be fully grasped by human minds alone. This is why the truth is sometimes expressed in simplified terms to be more comprehensible to human intellect.

Many of the Quranic metaphors, although drawn from realities such as the world, gardens, streams of water, honey, and trees, refer to higher spiritual truths. In some cases, however, when the truth could not be simplified, the Quran uses expressions like “If it were,” “Could be,” and “If God wills,” indicating deeper truths that require contemplation and ongoing study to fully understand.

For example, in the verse:

(لَوْ كَانَ فِيهِمَا آَلِهَةٌ إِلَّا اللَّهُ لَفَسَدَتَا)

“If there were gods within the heavens and earth besides God, they both would have been ruined.” (21:22)

“Would” refers to a certainty in the heavens and earth, and the resulting corruption stems from the idolatry and arrogance of certain individuals. When prayer and humility decrease, corruption and decay manifest in the world.

Theologians may argue that such problems are not from God, while naturalists attribute them to nature. Both are correct: earthquakes and droughts stem from nature, and nature is disturbed by human actions. When people elevate themselves as gods, they lead to the corruption of the world.

Thus, one must establish a connection with the Quran and engage with it in order to gain insight into its meanings. The Quran speaks to us through words that are familiar and understood, not through vague or incomprehensible language. This is why its apparent meanings are binding and valid. When the Quran was revealed, even the Bedouins and slaves could understand its words.

The Quran speaks to all people, and while some may not hear it or deny its message, this does not diminish the Quran’s communicative power. The Quran is indeed eloquent and speaks to everything in existence.

The Quran speaks to all people, and while some may not hear it or deny its message, this does not diminish the Quran’s communicative power. The Quran is indeed eloquent and speaks to everything in existence.

The Quran was revealed as a guidance for humanity, addressing their inner and outer worlds. It is a book that teaches and directs not just through words, but through the very essence of its meaning, urging individuals to embark on a journey of self-awareness and moral development. Each individual, depending on their spiritual maturity, can unlock new depths of understanding from the Quran, as it speaks to the heart and mind in a manner that transcends mere linguistic comprehension.

It is essential to approach the Quran not only with intellectual curiosity but also with a deep sense of humility and reverence. The Quran is not just a book of laws or a historical narrative; it is a living, dynamic source of divine wisdom. When engaged with in this way, it opens up layers of meaning, guiding the believer not only in this world but also towards the next.

The relationship with the Quran is one of continual reflection and engagement. Its verses are not static; they evolve with the reader’s understanding, growing in significance and resonance as one’s spiritual journey progresses. The more one reflects on the Quran, the deeper one’s insight becomes. Thus, it is not a mere academic pursuit but a spiritual practice that requires sincere dedication, openness, and the willingness to transform.

One of the key features of the Quran is its interwoven layers of meaning, some of which are immediately apparent, while others are hidden beneath the surface. The Quran speaks in parables and metaphors, and each verse may be understood on multiple levels. The surface meaning often addresses the practical, social, and ethical concerns of humanity, while the deeper layers point towards transcendent realities and the ultimate purpose of existence.

In this sense, the Quran is a mirror reflecting the state of the soul. A person who approaches it with sincerity and purity will find it to be a source of endless guidance and wisdom, whereas someone who approaches it with a closed heart will only encounter words. This is why it is important to read the Quran with a clear intention—to seek understanding, to purify the heart, and to align oneself with the divine will.

In conclusion, the Quran is not simply a historical text or a religious scripture. It is a living guide for humanity, containing within it the answers to all questions, the keys to all mysteries, and the pathways to salvation. Its message is eternal, its wisdom unending, and its invitation to engage with it is always open. But to truly benefit from its guidance, one must approach it with a heart that is receptive, a mind that is open, and a soul that is seeking the truth.

This verse refers to the enemies of Islam, who could be from various historical groups, such as the Umayyads, Abbasids, or others. However, who are the other enemies? Through the abjad calculation and certain occult sciences, it is possible to extract the list of all the eschatological enemies of Islam, along with their characteristics, from this verse and the following verses. This could result in a distinctive plaque for each. It is clear that such an endeavour cannot be achieved through mere syntax, Arabic literature, or traditional exegesis. Furthermore, through these verses, we can also recognise the friends of Allah. The verses that introduce the friends of Allah, outlining their qualities, are as follows:

“Except those who repent, believe, and do righteous work. For them is Paradise, and they will not be wronged in anything. Gardens of perpetual residence which the Most Merciful has promised His servants in the unseen. Indeed, His promise is ever coming. They will not hear therein any ill speech or commission of sin, but only greetings of peace; and for them is their provision therein, morning and evening. That is Paradise, which We give as inheritance to those of Our servants who were fearing of Allah.”

“And We do not descend except by the command of your Lord. To Him belongs whatever is before us and whatever is behind us and whatever is between it, and your Lord is never forgetful.” (Quran, Surah Maryam, 114)

The last verse, Surah Maryam, verse 64, seals this document.

The science of Tafal is a branch of Qur’anic knowledge that provides the ability to foresee actions and outcomes by analysing the verses and surahs of the Qur’an. This is distinct from the practice of Istikhara (prayer for guidance), which yields general awareness about future events but does not specifically pinpoint the causes, means, characteristics, and effects of a particular matter, unless it pertains to the individuals who are closely connected to the Qur’anic essence and possess a clear spiritual connection.

Tafal can be very specific, providing detailed predictions about both distant and near futures, thereby offering a comprehensive understanding of the causes and consequences of actions. This knowledge is only accessible to those who have undergone a deep spiritual connection with the Qur’an.

Another related divine knowledge that is considered a spiritual gift from the Qur’an is Istikhara. This knowledge, similar to dream interpretation or the science of Divine names, is a mystical and hidden knowledge that involves belief in the unseen and the hidden realms of existence. The process of Istikhara when conducted by those qualified can be powerful, especially in major life decisions, unlike trivial matters or decisions that lack personal resolve. Many individuals, who are more concerned with immediate worldly benefits than their eternal salvation, may not properly understand the deeper workings of this divine science.

Sadly, the Qur’an and the various ways of using it have been neglected by many leaders and scholars. The Qur’an, which should be a guiding book for important decision-making, is often misused for trivial matters, which is akin to wasting the potential of a brilliant scholar by assigning them to teach elementary students.

Istikhara, like other divine sciences, is a deeply profound practice. It is a system of revelation that comes through the will of God, not just intellectual reasoning. This knowledge, like the knowledge of jurisprudence, is not simply about memorising rules but involves an inner purification and divine gift that enables individuals to interpret divine guidance accurately.

Similarly, Istikhara is not solely dependent on following rules and formulas; it is about receiving a unique divine insight into the situations at hand, a gift bestowed upon those who possess a pure heart and are spiritually attuned to the divine guidance within the Qur’an.

The Qur’an also provides many prophecies about future events and nations. For instance, one well-known prophecy involves the defeat of the Persians by the Romans, which came true at the time of the Qur’an’s revelation. Another example can be found in the verse regarding the actions of the Children of Israel:

“And We decreed to the Children of Israel in the Scripture: ‘You will surely cause corruption on the earth twice, and you will surely reach a great arrogance.’” (Quran, Surah Isra, 17:4)

The importance of this prophecy lies in determining whether these two instances of dominance have already occurred or whether they will occur in the future, which is particularly crucial for modern leaders who hold power.

The Qur’an contains countless sciences and knowledge that remain unknown to contemporary scholars and researchers. For example, the verse:

“So We said, ‘Strike him with part of it.’ Thus Allah gives life to the dead and shows you His signs that perhaps you will use reason.” (Quran, Surah Baqarah, 2:73)

In this verse, Allah commands the Israelites to strike the dead body with part of a cow, and through this, He gives life to the dead. This scientific fact about the rejuvenation of life can be a subject for modern research, demonstrating the depth of knowledge embedded within the Qur’an that awaits exploration by dedicated scholars.

Scientific research based on the Qur’an’s teachings is essential if we are to comprehend the vast ocean of knowledge it contains. The Qur’an addresses a wide array of topics and scientific principles that, if properly studied, can lead to the discovery of profound truths about the universe and our existence. Yet, Muslims and other faith communities have not fully engaged with this aspect of the Qur’an, missing the opportunity to unlock its infinite potential.

If only Muslim scholars had dedicated as much attention to the deeper meanings of the Qur’an as they have to Islamic jurisprudence and principles, they would have uncovered invaluable treasures of knowledge that could benefit the entire world. Furthermore, if the traditions of the infallible ones had not been separated from the Qur’an throughout history, the intellectual and spiritual revolutions that could have been achieved would be unimaginable, as we are unable to fully appreciate such potential in the current historical context.

The Qur’an is the primary source of all known and unknown sciences, a treasure trove of knowledge that holds the origins and details of every aspect of existence, which mankind has yet to fully unlock. It is through a deep connection to this divine book that we can discover the profound truths and wisdom it contains.

The Qur’an has both a clear and profound meaning: “Its outward is clear and its inward is deep.” This deep inner knowledge of the Qur’an has made it unparalleled. To truly access the depths of the Qur’an’s wisdom, one must have a purified heart and mind, ready to connect with its divine essence.

For those who build a relationship with the Qur’an and seek its hidden meanings, they will hear the voice of the Divine and experience the revival of their hearts. The Qur’an is the spring of hearts and the healing for ailments of the soul.

In conclusion, with diligent effort and research, we can uncover the boundless knowledge embedded in the Qur’an, as it serves as a guide to not only spiritual growth but also to scientific advancements. If the Muslim world were to fully embrace the Qur’an’s teachings, both spiritually and intellectually, it would pave the way for an era of unparalleled growth and advancement, reshaping not just the Muslim world but humanity as a whole.

The Qur’an’s rich depth is not just a matter of understanding its language, but also of immersing oneself in its metaphysical and hidden meanings. Its teachings, if properly understood, are timeless, and they offer solutions to the most profound existential questions and dilemmas of human life. However, for this to happen, a profound understanding and connection to the Qur’an must be established, which goes beyond surface-level interpretation.

The Qur’an calls humanity to seek knowledge and wisdom, and it offers insight into every facet of existence. The depth of its meaning can be understood only by those who are spiritually attuned, those who possess the knowledge of its inner layers. This is why, throughout Islamic history, certain scholars—who had purified their hearts and minds—have been able to interpret its true meanings and uncover the hidden wisdom contained within.

Many modern scholars have only scratched the surface of the Qur’an’s vast ocean of knowledge. While they may focus on its outward meanings, they often neglect its deeper layers of insight. The Qur’an’s language is rich with metaphors, parables, and hidden signs that reveal the truths of the cosmos and the essence of existence. This is a crucial aspect that scholars today must strive to explore in order to fully comprehend the Qur’an’s profound message.

The divine sciences present in the Qur’an are not just limited to spiritual guidance but also encompass natural sciences, psychology, ethics, and even social governance. The Qur’an presents principles that can shape the foundations of a just society, promote harmony, and provide solutions to global crises. The challenge, however, lies in the ability of scholars and leaders to integrate these teachings into practical, modern-day solutions. This would require a broader and more holistic understanding of the Qur’an, one that transcends the confines of traditional interpretations.

Moreover, the Qur’an’s approach to understanding history and its prophecies offers an incredible perspective on the past, present, and future. It allows us to gain insights into the nature of human behaviour, societal dynamics, and the rise and fall of nations. The Qur’an does not merely recount events, but it serves as a timeless guide to understanding the cyclical nature of human civilization and the moral lessons that must be learned from history.

One of the most striking aspects of the Qur’an is its ability to connect the material and spiritual worlds. It presents a holistic view of existence, where the physical world is seen as a reflection of the spiritual realm. This interconnectedness is key to understanding the universe and our place within it. The Qur’an encourages reflection on the natural world, urging humanity to observe the signs of God in creation. Through this contemplation, one can come to appreciate the unity and harmony of the cosmos, as well as the wisdom and order that underpins it.

However, it is not enough simply to appreciate the Qur’an’s depth intellectually. True understanding and connection require spiritual purification, which allows the inner eye to perceive the hidden truths that are often veiled from the materialistic worldview. This is where the practice of seeking guidance through Istikhara and other spiritual disciplines comes into play, as they enable the seeker to align with the divine will and gain deeper insight into the unseen realities.

The prophetic traditions and the guidance of the infallible ones, particularly the Ahl al-Bayt, also provide essential keys to unlocking the Qur’an’s deeper meanings. Their teachings complement the Qur’an and

The Concept of “Tafriq” as the Inner Face of the Qur’an and the Concept of “Wilayah”

“Tafriq” is the inner face of the Holy Qur’an and the aspect of “Wilayah”. Wilayah in the Qur’an is concealed, and the three verses that mention “al-Furqan” (the Criterion) are expressed in a veiled manner. While all verses in the Qur’an describe separation or distinction (Tafriq), extracting this concept is a challenging task. For instance, the Qur’an mentions the creation of jinn and humans, saying:

“You created me from fire and created him from clay” (Qur’an 38:76).

However, it does not mention the origin of the angels, which is from light. Angels are created from the noble light of the Five Pure Ones, but this matter of Wilayah is not explicitly mentioned in the Qur’an. It remains hidden because the concept of Wilayah cannot be directly articulated in a comprehensive manner. For instance, it cannot simply be stated that angels were created from light, as such a statement would be incomplete. The true meaning refers to the sacred light of the five blessed ones, unlike the general concept of creation, which is universally known and can be explained.

The realm of Wilayah in the Qur’an is concealed in the Furqan (the Criterion). It is the realm that shakes the foundation and only the friends of Allah are aware of it. We consider Imam Ali (a.s.) and Lady Fatimah (a.s.) as martyrs in this regard because they represent the Furqan — a realm that has been widely rejected. Imam Baqir (a.s.) states: “The people apostatized after the Prophet (PBUH) except for three people” (al-Kafi, vol. 1). This reflects the distinction between the way of the Prophet Muhammad (PBUH), who gathered everyone around the banner of “There is no god but Allah”, and the way of Imam Ali (a.s.), who established a demarcation and only accepted three in his test.

There is a similar distinction between the Qur’an and al-Furqan. The Qur’an gives emphasis to unity, togetherness, and collective gathering, while al-Furqan, which refers to separation and division, does not follow such a principle.

The Qur’an is a truth that must be sought within the household of the Infallibles (a.s.), for the members of the Ahl al-Bayt (a.s.) are the addressees and direct recipients of the Qur’an’s messages. The Hadith of Thaqalayn is the best evidence that the Qur’an must be understood alongside the Ahl al-Bayt. It teaches that holding fast to both the Qur’an and the Ahl al-Bayt will prevent deviation:

“Indeed, I have left among you two precious things. As long as you hold fast to both of them, you will never go astray: the Book of Allah and my Progeny, that is my Ahl al-Bayt. And the Most Subtle and Aware has informed me that these two will never separate until they come to me at the Pond (of Kawthar).” (Sahih Muslim, Hadith 2408)

The Qur’an and the Ahl al-Bayt both are the manifestation of the luminous existence of the Prophet Muhammad (PBUH). In the ascending path, their essence enters into him. This indicates that the inner reality of the Prophet and other members of the Ahl al-Bayt is higher and more profound than the inner reality of the Qur’an. The Wilayah of the Fourteen Infallibles is a manifestation and expression of the highest level of divine essence, with a nature beyond all attributes and manifestations of existence. The identity of these Infallibles, their spiritual stations, and their spiritual ranks surpass all understanding and are beyond any form of identification. That is why the Qur’an, despite its vastness and majesty, only describes a fraction of the virtues of the Fourteen Infallibles.

A “Wali” (Friend of Allah) is one whose soul, beyond all forms of determination, reflects the essence of the Divine. Such individuals are not separate from divine names and attributes, yet their essence transcends every determined manifestation. In this context, the Qur’an, as vast and magnificent as it is, only gives a glimpse of the perfection of the Fourteen Infallibles. The reality of these individuals is far beyond anything that can be explicitly expressed or described. The culmination of this divine Wilayah is embodied in the final manifestation of Imam Mahdi (A.J.T.F), the culmination of the Ali-based Wilayah.

If we were to describe the relationship between the Qur’an and the Ahl al-Bayt in one word, we would echo the words of the great poet:

“The Qur’an is the complete description of the perfection of Muhammad. Pray upon Muhammad and his family.”

Access to the inner meanings of the Qur’an requires “Tafseer” (interpretation), which provides insight into the hidden truths of the Qur’an. Tafseer follows after simple translation. In the next section, we will discuss the concept of “Tafseer” and how it enables one to grasp these deeper meanings. The inner layers of the Qur’an have many levels, with certain meanings being apparent to the general public while others are reserved for those who have experienced the divine mysteries and drunk from the waters of revelation.

“And We have certainly made the Qur’an easy to remember. But is there anyone who will take heed?” (Qur’an 54:40)

Interpretation of the Qur’an and its deeper meanings is a vast field that deserves to be explored comprehensively, and it is in the study of the words of the Infallibles and the spiritual insights of the righteous that one can access these profound truths. It is only through a purified soul and divine guidance that one can explore the Qur’an’s hidden meanings.

The use of the Qur’an has specific conditions, and it is important to acknowledge that without fulfilling these conditions, one cannot fully engage with its divine knowledge. It is essential to recognise that no one can access the sanctuary of the Qur’an without the appropriate inner purification, commitment, and guidance.

The Qur’an is the book of guidance, and without it, life becomes constrained. However, in addition to being a guide, the Qur’an considers itself the book of all knowledge, containing within it all sciences, as it says:

“And We have certainly presented in this Qur’an every kind of example for mankind. But mankind is most of anything prone to dispute.” (Qur’an 18:54)

The Qur’an does not leave out any knowledge and challenges those who claim it is fabricated. It invites them to bring forth something similar, challenging its divine authenticity:

“Or do they say, ‘He has fabricated it?’ Say, ‘Then bring ten surahs like it that have been fabricated, and call upon whomever you can besides Allah, if you should be truthful.” (Qur’an 11:13)

The Qur’an’s challenge is unequivocal, and it asserts that no one, not even all of mankind and jinn, can bring forth anything resembling it in its entirety, as the Qur’an itself asserts:

“Say, ‘If mankind and jinn gathered to produce the like of this Qur’an, they could not produce the like of it, even if they were to each other assistants.” (Qur’an 17:88)

The Qur’an’s position is so unique that it has no rival; even the combined efforts of all beings would not suffice to produce something similar. It is the book of divinity, containing all truths, and its majesty and uniqueness must be upheld with the utmost respect, as any negligence or disrespect towards it will have severe consequences.

Some Key Principles of Qur’anic Interpretation

To ensure that the interpretation of the Qur’an remains on the correct path and does not go astray, it is crucial to adhere to the proper principles of interpretation. These include understanding the exact meaning of words, paying attention to their true meanings, understanding the roots of words, considering various meanings, focusing on the main theme of the verse, ensuring no contradictions within the Qur’an, and paying close attention to the structure of the verses.

The Qur’an uses precise words for specific meanings. A verse or term should not be interpreted in multiple ways, and the interpreter must aim to discover the original meaning of each word. The Qur’an provides a clear, precise understanding of existence and all phenomena.

In addition to the principles mentioned above, it is also necessary to consider the context and the overall message of the Qur’an when interpreting its verses. The Qur’an is not a book of isolated statements; rather, it is a cohesive whole that offers guidance through its consistent themes. Therefore, any interpretation must take into account the Qur’an’s internal coherence and the connections between different verses and chapters. This holistic approach is crucial to avoid misinterpretation or distortion of its meaning.

Furthermore, the role of the Ahl al-Bayt (the Family of the Prophet) is integral to understanding the deeper meanings of the Qur’an. They are not only the closest to the Prophet Muhammad (PBUH), but also the divinely appointed interpreters of the Qur’an. Their knowledge, which comes directly from divine revelation, allows them to provide insights into the Qur’an that go beyond the apparent meaning of the words. The Hadiths and teachings of the Ahl al-Bayt are essential sources for understanding the hidden meanings of the Qur’an, as they elucidate the subtle layers of its verses that may not be immediately apparent to the general reader.

In this regard, the relationship between the Qur’an and the Ahl al-Bayt is often likened to that of a lamp and its light. Just as the lamp illuminates the surrounding space, the Ahl al-Bayt illuminate the true meanings of the Qur’an for humanity. Without their guidance, it would be difficult to fully comprehend the depths of the Qur’an’s wisdom. This is why the Prophet Muhammad (PBUH) said in the famous Hadith of Thaqalayn:

“I am leaving among you two precious things: the Book of Allah and my Progeny, that is my Ahl al-Bayt. As long as you adhere to both of them, you will never go astray after me.” (Sahih Muslim, Hadith 2408)

This Hadith highlights the inseparable nature of the Qur’an and the Ahl al-Bayt, with both being essential to maintaining the correct understanding of the faith. It is through this dual adherence that one can truly follow the path of Islam in its entirety, both in terms of divine guidance (the Qur’an) and the practical example of living that guidance (the Ahl al-Bayt).

Additionally, the Qur’an is not only a book of guidance for Muslims but also a book that invites reflection and contemplation. It encourages believers to ponder over its verses and seek deeper understanding. The Qur’an itself asserts:

“Do they not reflect upon the Qur’an, or are there locks upon their hearts?” (Qur’an 47:24)

Reflection upon the Qur’an requires more than just reading its words; it demands a deep engagement with its meanings, an awareness of its spiritual depth, and a commitment to living according to its teachings. In this sense, the Qur’an is a dynamic and living text that invites ongoing engagement throughout one’s life.

Moreover, the Qur’an is also a book of supplication and prayer. It contains the finest supplications that guide the believer’s relationship with Allah. The Qur’an teaches us how to pray and seek Allah’s mercy, how to express gratitude for His blessings, and how to ask for His guidance in times of difficulty. Through these prayers, the Qur’an cultivates a strong connection between the believer and the Divine.

Another important aspect of the Qur’an is its universal message. While it was revealed to the Prophet Muhammad (PBUH) in the 7th century, the Qur’an’s teachings transcend time and place. It provides guidance for all of humanity, addressing issues that are relevant to every society and culture, including issues of justice, morality, spirituality, and human rights. The Qur’an is thus a timeless text that remains a source of guidance for individuals and communities, regardless of their era or background.

The Qur’an also highlights the importance of knowledge and intellectual engagement. It encourages its followers to seek knowledge and to reflect on the natural world as a sign of Allah’s creation. In numerous verses, the Qur’an invites believers to observe the heavens, the earth, and all that is within them, as they all testify to the greatness of the Creator. This emphasis on knowledge aligns with the Islamic view that faith and reason are not in conflict but are complementary.

“Say, ‘Are those who know equal to those who do not know?'” (Qur’an 39:9)

This call to knowledge reflects the Qur’an’s recognition of the importance of intellectual development and the pursuit of wisdom in all aspects of life. It encourages its followers to seek both spiritual and worldly knowledge, as both are essential for personal growth and the betterment of society.

In conclusion, the Qur’an is not merely a book to be read passively; it is a guide for all aspects of life. Its meanings unfold over time, and its wisdom is ever-relevant to those who seek to live a life of righteousness and devotion. The Qur’an invites all to explore its depths, to reflect upon its verses, and to live by its guidance. It is through this engagement with the Qur’an, alongside the guidance of the Ahl al-Bayt, that one can truly understand the path of truth and draw closer to Allah.

. Use of Words in Their True Meaning

In the Holy Qur’an, there is no use of figurative language; all words are employed in their true meanings.

The Qur’an is entirely the truth, and in every case where the intellect of the interpreter cannot grasp its truth, it should be attributed to a limitation in the interpreter’s understanding, not to the use of the Qur’anic terms in a figurative sense. To comprehend the true application of the words in the Qur’an, one must focus on the principle of “words assigned to the essence of meaning” and the absence of the characteristics of the referent in the assignment, as well as “words assigned to a single meaning,” which are discussed in detail in their respective sections.

2. Attention to Etymology

Interpretation requires awareness of etymology. Anyone who is unfamiliar with this knowledge and other linguistic sciences, or who lacks careful attention to the foundational sciences, or whose logic and wisdom are weak and whose intellect has not fully matured, cannot have a comprehensive understanding of the meaning of words in a strictly literal sense, rather than merely an interpretative one. Linguistic sciences assist the interpreter in understanding the exact meanings of words. Careful attention to the meanings of words is one of the primary duties of the interpreter, and they should not allow any negligence. The Holy Qur’an is a miraculous text and the document of the universe and its phenomena. Any lack of precision could lead one astray from the true path, putting both personal well-being and salvation at risk.

3. Various Levels of Meaning

The Holy Qur’an is a discourse whose structure is based on the system of existence and its phenomena. It is the most knowledgeable and comprehensive guide across all fields. It is a flawless text that captivates every pure and discerning heart. In the pre-Islamic era, when the Qur’an was revealed, the eloquent and articulate Arabs, who considered themselves the most proficient in speech, mistakenly thought they could counter and oppose it. However, they did not understand that the Qur’an’s miracle is not confined to eloquence and rhetoric. It is a mosaic of truths and sciences, ranging from linguistic studies to empirical sciences, philosophy, psychology, sociology, economics, politics, education, esoteric knowledge, and all other fields of study. The Qur’an systematically and scientifically embodies a multitude of meanings. It does not contain ambiguous interpretations; if it did, the text would fail to fulfill its intended purpose. Like a three-dimensional image, the Qur’an has multiple aspects, with each angle revealing a new perspective. Any ambiguity in the reader’s mind is a result of their own limitations, not a flaw in the Qur’an itself. The Qur’an presents infinite dimensions, each reflecting the phenomena of existence and offering their true identity and realities. Because the Qur’an is the identity card for all of creation, there is no meaning beyond it, and one should not seek anything else. If someone does not believe in the verses of the Qur’an and does not consider them as the truth, what will they believe in? With whom will they form a relationship? What other reliable truth can they turn to? As the Qur’an states:

“These are the verses of Allah, which We recite to you in truth. So, after Allah and His verses, to which statement will they believe?” (Qur’an 45:6)

This verse is a rebuke, implying: after this, what else could they possibly believe in?

Based on this analysis, we say that the Qur’an is “multi-faceted” (حمالة الوجوه); it encompasses scientific meanings, both human and divine, and it certainly conveys scientific propositions. It does not harbor multiple interpretations that could only reflect speculative views or deviant understandings of the text. As the Qur’an says:

“So when you recite the Qur’an, seek refuge with Allah from the accursed devil.” (Qur’an 16:98)

Returning to the Qur’an, with its many meanings, is akin to climbing a steep, rocky mountain filled with perilous cliffs or swimming in an infinite ocean that can drown an inexperienced diver in an instant. These dangers are so immense that Allah commands the Prophet (PBUH) to seek refuge in Him. If someone reads the Qur’an but does not act upon it, or fails to understand its teachings or accept its truths, they risk falling into wretchedness. The verses of the Qur’an possess multiple facets, and the reader is at risk of misinterpretation. The slightest incorrect belief about a verse could lead one astray, which is why one must seek refuge with Allah when reading the Qur’an.

Sadly, many interpretations of the Qur’an, in addition to the repetition they contain, have fallen into semantic deviations, turning this divine book into a mere stage for the rhetorical displays of its interpreters. The Qur’an, however, speaks with clarity and without any complex or convoluted meanings, and it is written in clear Arabic. For example, the 42nd verse of Surah al-Baqarah states:

“Do not mix the truth with falsehood or conceal the truth while you know it.” (Qur’an 2:42)

This verse speaks to the arrogance of the deniers, claiming that they are not at fault in their actions.

The meaning of this verse is simple and correct: the second part of the verse is directly linked to the first, and there is no need to repeat “do not” in this case. Both parts serve as a prohibition, and the third phrase is in the present tense. In the Majma’ al-Bayan commentary, a second interpretation is presented, which suggests that the verb “and conceal” is conditioned by an implied “that,” a grammatical maneuver that adds complexity but obscures the direct understanding of the verse. This is an example of how linguistic games can distort the intended simplicity of the Qur’an. Similarly, the Kashaf commentary presents this interpretation and attempts to answer the objections raised, but it complicates the meaning unnecessarily. We do not accept any form of ellipsis or omission in the Qur’an, and we consider such grammatical constructions to belong more to ancient Arabic poetry than to the Qur’anic text. The Qur’an should be understood in the exact way it was revealed, not through the lens of later grammatical constructs imposed by grammarians.

For example, in the verse:

“To Allah belongs whatever is in the heavens and whatever is on the earth. He forgives whom He wills and punishes whom He wills, and Allah is Forgiving, Merciful.” (Qur’an 3:129)

The preposition “to” in “To Allah” is traditionally understood as denoting possession, but the rules derived from the Qur’anic text suggest that it should be interpreted as an intensifier, emphasizing the meaning. This interpretation is not found in the usual linguistic texts like al-Bahjah al-Mardiyah, Mughni al-Bayyān, al-Mutawwal, or Mukhtasar al-Ma’ānī.

The Qur’anic verses have their own expression and language, so that sometimes their meaning becomes clear even without prior study. Some people are able to articulate its message without even reading the Qur’an, as quoted by the late Ayatollah Araki: “If Shaykh Ansari had not studied the Laws and had claimed prophethood by writing al-Rasa’il, it would have been accepted. But now that he has seen that book, such a claim is no longer acceptable.”

In conclusion, we must emphasize that the interpretation of the Qur’an is a multi-dimensional science, and each interpreter approaches it from their own perspective, whether from the viewpoint of their field of knowledge or their spiritual understanding.

Thus, all fundamental differences and deviations in meanings — whether based on literary principles, beliefs, or mystical intuition — stem from this point, and every interpreter regards themselves as a specialist according to their field. As observed, every interpretation is important from its own perspective. For example, literary discussions can be found in al-Kashaf, theological debates in al-Tafseer al-Kabeer of al-Razi, mystical interpretations in works by figures such as Muhyiddin Ibn Arabi and Khwaja Ansari, and philosophical readings in the works of philosophers like Mulla Sadra. Perhaps all these interpretations are valid in their respective contexts, and the differences arise from varying understandings of the diverse academic disciplines. However, the Qur’an remains a unified truth, and the healthy human nature, free from preconceived judgments, will recognize this truth.

As for the deeper meanings (batin) of the Qur’an, as mentioned in various narrations — which we will discuss in Chapter Three — it does not mean that each level is entirely different from the other; rather, each stage is a progression from the previous one, to the extent that no one can bear to understand it any further. For example, some understand the outward meaning, others the internal meanings, some focus on interpretation, others on exegesis, and some grasp the mystical or esoteric levels. These understandings are valid to varying degrees, and as one scholar said: “From the essence of the word and the letter ‘B’ in Bismillah, the Qur’an is revealed in such a way that only a few of the determined and refined intellects can fully absorb its depth.”

4. Focus on the Central Message of the Verse

When interpreting a verse, it is important to identify its central theme, its “core,” just as a car has various parts like the headlights, doors, steering wheel, and others, but all are grounded in the car’s chassis. Similarly, a verse of the Qur’an contains many words and concepts, but the central meaning, the “core,” must be identified. This requires great skill and comes only after years of effort and research.

5. The Impossibility of Contradiction in the Qur’an

The Holy Qur’an Never States Anything Impossible

The Qur’an never mentions anything that is impossible. Based on this premise, the Qur’an can provide the necessary scientific foundations for humans to move mountains, split the earth, and speak with the dead, as everything mentioned in the Qur’an is feasible, and there is no mention of anything impossible in its verses.

The Qur’an contains hidden engineering blueprints and codes. One of these codes is the focus on negation, which must be understood. Those who are not familiar with the symbols of treasure maps, no matter how much they study the lines and codes of the map, will understand little from them. The lines and symbols on the map make sense only to those who are familiar with reading the map and understanding its hidden treasures. Codes that have never been discussed in any exegesis seem to have been overlooked by the authors of such interpretations, who fail to realise that the Qur’an is the engineering blueprint and the record of all phenomena in existence, as well as the hidden treasures of all worlds. One of the overlooked codes is those propositions that are considered impossible by some.

All the supposed impossibilities in the Qur’an are, in reality, not impossible, and humans will one day make them possible. There is no concept of impossibility in the Qur’an, and everything it mentions is achievable. The Qur’an does not contain any impossible conditional or negated statements. For instance, in the verse:

(And if their turning away from you is hard on you, then if you can seek a tunnel in the earth or a ladder to the sky so that you may bring them a sign – but if Allah had willed, He would have gathered them upon guidance, so do not be among the ignorant.)

(Surah Al-An’am, 6:35)

This verse illustrates the possible, not the impossible. The verse speaks of seeking a tunnel in the earth or a ladder in the sky to bring a sign to those who reject it. Even though this appears impossible, it is presented as a possibility.

Likewise, verses such as:

(And they will not enter Paradise until a camel passes through the eye of a needle)

(Surah Al-A’raf, 7:40)

If there had been gods other than Allah in the heavens and the earth, both would have been corrupted.)

(Surah Al-Anbiya, 21:22)

Are not impossible but are understood as achievable within the metaphysical and divine framework.

Paying Attention to the Frequency of Words

In interpreting a word, one must consider the frequency of its use in the Qur’an, how often it appears, and its distribution across various Surahs. Additionally, one must explore how this frequency is connected to the title and content of each Surah. Some words, though used infrequently, carry great significance and convey profound meaning, such as “Sammad,” while others are more commonly used, such as “Allah.”

All verses are meticulously composed with a particular linguistic and conceptual structure. For example, in Surah Al-A’raf:

(And between them will be a barrier, and on the elevated place will be men who recognize all by their mark, and they will call to the people of Paradise: “Peace be upon you,” but they have not yet entered it, although they desire to.)

(Surah Al-A’raf, 7:46)

In this verse, the description “but they have not yet entered it, although they desire to” comes after the greeting of “Peace be upon you.” This inversion underscores the importance of the greeting and highlights the message that the inhabitants of paradise, though yet to enter, still convey the greeting to those waiting.

Reflection on the Arrangement of Verses

(And We created man from a portion of clay.)

(Surah Al-Mu’minun, 23:13)

In Surah Al-Mu’minun, after discussing the salvation of the believers, the Qur’an speaks of the creation of human beings. Logically, one might expect the creation of humans to be discussed first, followed by the characteristics of the believers. However, this arrangement aligns perfectly with the Qur’anic order and the structure of creation itself. Could the entire Surah be considered as one, named “The Believers,” with the verse starting from verse 11 forming a distinct part of the Surah?

Similarly, the verse:

(Except as a mercy from your Lord, indeed His favour upon you has been great.)

(Surah Al-Ahzab, 33:43)

Although “except” seems to connect this verse with the preceding one, it does not. The earlier verse mentions that if Allah so wills, He may take away the revelation from you. However, this verse follows with an exception that points to His mercy and immense favour.

It must be noted that the arrangement of the Qur’anic verses is not based on their chronological revelation but rather a purposeful structuring by the Prophet Muhammad (peace be upon him) for divine wisdom. Even Surah Al-‘Alaq, which begins with the first revelation, is structured with later verses coming after several years.

The Untranslatability of the Qur’an

(Indeed, We have made it an Arabic Qur’an that you may understand. And indeed, it is in the Mother of the Book with Us, exalted and full of wisdom.)

(Surah Az-Zukhruf, 43:3)

Allah revealed the Qur’an in Arabic, and it remains the “Mother of all books.” The language of the Qur’an must be considered the mother tongue of knowledge and religious scholars. Anyone seeking to understand the specialised knowledge of this divine book should familiarise themselves with its original Arabic text, rather than relying on translations, which are limited to superficial meanings. Scholars should derive their insights directly from the living text of the Qur’an and view the Arabic language as the true language of knowledge.

Translation and Interpretation of the Qur’an

The translation of the Qur’an involves rendering its words from one language into another while attempting to convey all its subtleties. However, full understanding requires interpreting the text, which is not easily achieved without referring to its exegesis. Scholars who seek to understand the inner meaning of the Qur’an must comprehend the subtleties of the Arabic language, as translations will always miss these nuances.

It is important to approach the interpretation of the Qur’an with philosophical and rational analysis, as this book is not a mere compilation of human knowledge but a source of divine wisdom and insight. The Qur’an is an ocean of knowledge, and one must approach it with the appropriate scholarly rigour.

The Influence of Israeli Traditions and the Need for Purification in Religious Texts

Such embellishments grew at a rapid pace, as certain members of society welcomed Israeli traditions. This was due to both the simplicity of some individuals and the high level of skill possessed by Jewish scholars in storytelling and narrative construction. These stories were incorporated into their own religious texts. They sought to challenge the Holy Qur’an by presenting narratives that partially aligned with those in the Torah.

Israeli traditions also appear in Hadiths, with many customs across various nations being tainted by these traditions. For example, it was said that the Earth rested upon the horns of an ox, and this ox rested on a fish. During the New Year, it was believed that the ox would move the Earth from one horn to another to alleviate its fatigue, which caused the shaking of the Earth. Interestingly, an egg would be placed on the mirror during the Nowruz (Persian New Year) celebrations, and it was said that the egg would begin to shake at the moment of the year’s transition. There are numerous such stories, all of which can be categorised as “Israeli traditions,” particularly since the origin of many of these superstitions stems from Jewish scholars.

The spread of such superstitions was largely due to people’s ignorance regarding the original content. In the case of the verses and Hadiths, certain individuals exploited this ignorance for their benefit.

In the past, people even invented their own concept of God, claiming that they worshipped a God they had created themselves. Thus, the presence of Israeli traditions, and embellishments in general, has been a part of human nature to such an extent that people initially rejected Moses as a prophet, yet accepted the cow as a deity. These factors have contributed to the infiltration of Israeli traditions into both verses and Hadiths, leading to the distortion of their original meanings.

In the face of this deliberate conspiracy, it is crucial to engage in the critique and review of religious texts using the Qur’an as a standard. Although there has not yet been a thorough confrontation with these embellishments, our primary goal has been the purification of religion from such distortions. The late Sheikh Baha’i, for instance, remarked on the Hadiths narrated by Abdullah bin Salam, stating: “All that is deemed ‘safe’ is not actually safe.” This was because the ‘safe’ figure in question was similar to “Kabb al-Ahbar,” who narrated many stories. Therefore, it can be said that Shia scholars of the past were aware of this issue, but, as mentioned, their attention and efforts in addressing it were insufficient. The damage caused by Israeli traditions is vast, and the first harm they bring is to the general populace. They are so captivated by these embellishments that they forget the core message. In the second stage, those who are educated and aware are harmed, as they begin to view all religious matters, even those expressed by scholars, as equally dubious, thereby discrediting everything.

Israeli traditions, as well as foreign and imported embellishments, pollute the truth and significantly distort it. This leads to a situation where it seems as though no absolute truth exists. For over thirty years, we have maintained the belief that a discipline called “Embellishment Elimination” should be established within academic institutions. This discipline should aim to identify and eliminate the superfluous, superstitious, and false aspects of religion. The process of purging superstition and embellishments could be recognised as an independent field of study or interest. For instance, if a person does not undergo regular self-improvement, they may eventually become a terrifying monster. Similarly, just as we focus on our personal purification, we must also purify our beliefs, convictions, and traditions. Unfounded, baseless claims continually threaten academic and religious institutions. We are already burdened with numerous embellishments, and religion will not remain vibrant and new until it is purified from these corruptions. Neglecting this process only fosters the growth of superstitions. This is why the purification of embellishments is of paramount importance.

To achieve this, religious teachings must be substantiated, and anything without a reliable source must be disregarded. Hadiths and rulings that are based only on “notoriety” but lack foundational authenticity, as well as consensus opinions with no genuine basis, must be identified. Thus, everything attributed to religion must be well-documented and rationally defendable. This documentation may be through Qur’anic, transmitted, rational, or empirical sources. What is important is that it is substantiated and scientifically defendable. One should not rely merely on popular transmission or the identity of the person who made a claim, as many superstitions arise from such baseless traditions and mainstream assumptions, which can have a profoundly negative impact, causing people to turn away from religion.

For the substantiation of scientific propositions, one must first adopt a mindset of intellectual openness, avoiding unwarranted bias and exclusivity. Moreover, discussions should avoid the use of violence in any form, responding to intellectual discourse with reason, rather than resorting to accusations or excommunication. This is a particularly damaging issue, as some Muslims lack the necessary tolerance in religious debates, resorting to harsh and even physical responses to dissenting opinions. Such resistance was even witnessed against the great architect of the Islamic Revolution, Imam Khomeini. When he sought to offer an interpretation, he faced opposition from various factions. How could someone of Imam Khomeini’s stature not be allowed to speak his mind? The outward-focused conservatives, similar to the priests of the Temple of Amun, stood in opposition to new ideas, just as they did when they fought against the teachings of Prophet Joseph. They worked against the people and rejected every new word, resorting to violence to silence those advocating for change.

To combat Israeli traditions, superstitions, and embellishments, we must, in the first instance, set aside non-scientific violence and prejudice, allowing each expert to present their theory with evidence. We must learn to accept only those statements that are supported by evidence. Whether these statements are in agreement or disagreement, they must be systematic and substantiated. If we embrace this culture of inquiry and evidence-based discourse, intellectual freedom will flourish, and scientific development will follow. There is no doubt that progress cannot be achieved through violence. We must adhere to the teachings of the Holy Qur’an, which says:

“Those who listen to the word and follow the best of it, it is they whom Allah has guided, and it is they who are the people of understanding.” (Qur’an 39:18)

We must not merely listen; we must act on what is best. This is why we need to embody the Qur’anic principle of listening and then acting accordingly. Shia tradition has always emphasized insightful action, not just the mere transmission of narration. However, it is evident that many Israeli traditions have infiltrated our Hadiths, creating fertile ground for superstition. Even a Hadith that may have an authentic chain of transmission may still be invalid if it contradicts reason. Religion provides us with criteria to evaluate such claims. As stated in the Hadiths, we must compare all reports to the Holy Qur’an. If a report contradicts the Qur’an, it should be rejected.

Shia tradition values both spirituality and the reliability of sources, and attention is given to the authenticity of narrations. While Sunni scholars may accept analogy and personal judgment, Shia scholarship adheres strictly to a method rooted in over two centuries of teachings from infallible scholars. Therefore, given this historical context, we must be more cautious and diligent in our efforts to eliminate embellishments and confront superstitions. This principle should be applied across all fields of knowledge, both human and empirical, and we must avoid simplification.

Thus, we must take care to scrutinise the issues that appear in religious rulings, narrations, and the stories and traditions that have developed around them. We should only accept those that are substantiated and compatible with reason and the Qur’an, discarding the superstitions and embellishments. This will pave the way for presenting the true teachings of Islam, allowing its followers to understand that Islam is a religion which is both timeless and applicable to every era.

The Role of Scholarly Discourse and the Need for Purification of Religious Practices

The scholarly discourse surrounding religious matters must be based on the principles of intellectual honesty and critical reasoning. If we wish to genuinely uphold the purity of religious beliefs, we must be vigilant in ensuring that no falsehoods or distortions infiltrate the texts and teachings. It is not enough to merely accept what has been passed down; we must engage with it critically, testing each tradition against the teachings of the Qur’an and rational thought.

One of the most significant dangers posed by Israeli traditions and superstitions is the way they distort the core message of Islam. These embellishments create confusion among believers, making it difficult for them to distinguish between the true teachings of Islam and the fabricated myths that have been introduced over time. This is particularly problematic for those who rely solely on transmitted knowledge without engaging in deeper study or analysis.

As mentioned earlier, the spread of Israeli traditions is not a new phenomenon; it has been ongoing for centuries. The challenge lies not only in the identification of these false traditions but also in the process of purging them from the religious discourse. This requires a thorough and systematic approach, one that involves the collaboration of scholars, theologians, and the broader Muslim community.

The impact of these traditions extends beyond the intellectual realm; it affects the daily lives and practices of individuals. Superstitions and false beliefs can lead to misguided actions, which in turn can have harmful consequences. For example, if individuals rely on fabricated narratives or practices that have no basis in the Qur’an or authentic Hadiths, they may inadvertently stray from the true path of Islam.

In order to rectify this situation, there needs to be a concerted effort to purify the religious practices of Muslims. This means not only challenging the validity of the sources from which these traditions originate but also educating the wider Muslim community about the importance of adhering to authentic religious teachings. Such efforts must be grounded in both intellectual and practical approaches, ensuring that the purification process is both comprehensive and effective.

The purification of religious practices is also linked to the broader process of intellectual development within the Muslim world. As long as superstitions and embellishments remain unchecked, they will continue to impede intellectual progress and hinder the development of a more rational and enlightened understanding of Islam. Therefore, it is imperative that Muslims engage with their faith in a more critical and reflective manner, moving beyond surface-level understandings and striving to uncover the deeper meanings and teachings that lie at the heart of the religion.

The purification of religious beliefs and practices is not a simple or quick task, but it is an essential one if Muslims are to reclaim the true essence of their faith. This requires a commitment to intellectual rigor, a willingness to question accepted norms, and a determination to separate truth from falsehood. It also requires the courage to challenge long-standing traditions and beliefs that may no longer be relevant or valid in the modern context.

As part of this process, it is crucial to foster an environment where intellectual debate and open discussion can flourish. Scholars must be encouraged to critically engage with religious texts, to challenge assumptions, and to offer new interpretations that are grounded in sound reasoning and evidence. Similarly, the wider Muslim community must be encouraged to think critically about the practices and beliefs they adhere to, ensuring that they are based on authentic sources and not on misguided or distorted traditions.

The ultimate goal of these efforts is to restore the purity of Islam, to return to its original message as revealed in the Qur’an and taught by the Prophet Muhammad (PBUH). This requires not only a purification of the religious texts but also a purification of the hearts and minds of the believers. When Muslims are able to free themselves from the shackles of superstitions and false beliefs, they will be better equipped to engage with the world in a meaningful and impactful way, contributing to the advancement of knowledge, justice, and peace.

In conclusion, the purification of religious practices and the elimination of Israeli traditions and superstitions is a crucial task for the Muslim world. It is a process that requires both intellectual and spiritual engagement, as well as a commitment to truth and authenticity. Only by purging the falsehoods that have crept into our religious discourse can we hope to restore the true spirit of Islam and ensure that its teachings remain relevant and meaningful in the modern world.

The Meaning of the Inner Dimension of the Holy Qur’an

The inner dimension of the Holy Qur’an is not a material entity, such as ink on paper, nor does it pertain to a psychological aspect. Rather, the verses of the Qur’an embody a reflective and prophetic essence, mirroring an external, objective reality. What we refer to as a “verse” is indeed written on paper, but not in its psychological or essential nature. Rather, it represents an entity that serves as a mirror or conduit reflecting an external truth. The various readings, from the literal to the intellectual, psychological, spiritual, and divine, all reflect the Qur’anic verses and their mirrored aspect, which is why they are called “Ayah” (signs) or “Qur’an”. The inner dimension of the Qur’an is, therefore, not a psychological matter but an external, spiritual truth, which can be perceived in various forms—through the interpretations of angels, or even of the Divine Himself.

The Qur’an is comprised of both an apparent meaning, which is expressed in language and logic, and an inner meaning. The apparent meaning of the Qur’an reflects the inner truth, which is vast and capable of multiple interpretations. It manifests in different levels, including intellectual, psychological, spiritual, and ultimately divine realms. The Divine also engages with the Qur’an at different levels—through His actions, His Names and Attributes, and His Essence. The essence of the Qur’an, as revealed through these various aspects, is conveyed to the mind and heart, and it is from the apparent word that we can derive all these meanings.

The inner dimension we speak of is the inner essence of the Qur’an itself, not the hidden nature of external entities, such as angels, the Day of Judgment, the material world, or even ethical concepts like faith. Even dreams and their interpretations belong to a realm separate from direct understanding and involve distinct dimensions. Each individual also has their own interpretation, and those who reach the level of divine vision are capable of perceiving the inner nature of things and interpreting them accordingly. What is meant by “interpretation” here is the process of arriving at the truth of something through the lens of the Qur’an, not through the thing itself.

A key distinction between the two inner dimensions is that, for external phenomena, one must engage with them directly to uncover their inner truth, while for the Qur’an, one can arrive at the inner dimension without physically being in the presence of the thing being interpreted. For example, even when the truth of a prophet’s message or a future event is sought, the Qur’an makes the unseen present and accessible through its revelation. In this way, the Qur’an serves as a mirror for all realms of existence and even for the Divine Himself. As narrated in Hadith, it is said that God manifests Himself to His creation through His words in the Qur’an, even though they may not perceive Him.

The Qur’an must be revered and studied carefully, with true engagement. Even for those who have memorised it, the focus should be on contemplating the text itself rather than relying on memory alone. This is because relying on memorisation without reflecting on the actual words of the Qur’an results in a form of detachment from its deeper spiritual meanings. For those who memorise the Qur’an, it is more beneficial to engage directly with the written text, for relying on memory alone can distance one from the deeper connection to the Divine guidance within the Qur’an.

The Deviation in the Concept of Interpretation

Unfortunately, the concept of interpretation and its methods are often misrepresented and misunderstood in many of the books by Qur’anic scholars. Literalists often confuse interpretation with exegesis, treating the terms “interpretation” and “exegesis” as synonymous, much like the terms “poor” and “destitute” in everyday speech. Such confusion leads to shallow understanding, as these scholars refrain from the difficult task of deep research and instead rely on superficial interpretations. Theologically, this approach contradicts the core significance of the Qur’an and undermines its profound spiritual message.

Some, especially mystics, wrongly consider interpretation to be a meaning opposed to the apparent (literal) meaning of the text. This erroneous view, often found in the writings of Ibn Arabi, for example, has led to the justification of morally and theologically questionable positions, such as exonerating Pharaoh while condemning Moses. Such interpretations are rooted in a misguided mysticism that distorts the sacred text and promotes a subjective approach to the Qur’an that departs from its intended meaning. This view negates the role of the Qur’an as a coherent and systematic body of knowledge.

Some commentators suggest that “interpretation” refers to the secondary meaning of a word, whereas “exegesis” pertains to its primary meaning. In this view, the secondary meaning must align with the apparent meaning, and this distinction avoids the ambiguity that might arise from a purely abstract interpretation. However, this view fails to address the issue of whether secondary meanings emerge chronologically from a word’s initial meaning, or whether the secondary meaning is independent of its primary meaning.

Critique of Al-Mizan’s Interpretation of the Term “Interpretation”

Allama Tabatabai holds the view that “interpretation” is not a concept that a word can directly refer to; rather, it is an external, objective truth that a verse of the Qur’an alludes to. According to him, the Qur’anic text serves as a reflection of this external truth, not as a direct vehicle for it. Interpretation, therefore, pertains not to the word itself but to the deeper, external truth that it signifies.

He argues that the term “interpretation” used in the Qur’an does not imply a meaning contrary to the apparent or surface meaning of the verses, but rather that interpretation is a reflection of the deeper, underlying reality that the Qur’an points to. This view underscores the necessity of going beyond the literal understanding of the words to engage with the truths they represent.

In other writings, Allama Tabatabai further clarifies that interpretation refers to the external, real truth that corresponds to the message conveyed in the Qur’an. This truth, which may be related to a law, wisdom, or moral teaching, transcends linguistic and conceptual frameworks and cannot be fully encapsulated by human language. The Qur’an is a vehicle for approximating these transcendent truths to human understanding, and while it uses language to do so, the true essence of the Qur’an lies beyond the limitations of linguistic expression.

The term “interpretation” in the Qur’an, therefore, is not simply a reflection of alternative meanings of words but rather signifies a profound, external reality. Allama Tabatabai’s position insists on the Qur’an as a divine revelation that points to a deeper reality beyond the apparent text itself.

Critique of the Methodology of Literal Exegesis and Mystical Interpretations

A significant issue in the field of Qur’anic studies is the prevalent method of literal exegesis, where scholars restrict themselves to the surface meanings of words, failing to explore the deeper, more complex layers of the Qur’anic text. This literalist approach often ignores the subtleties of the text’s spiritual, moral, and metaphysical dimensions. Scholars adhering to this method focus primarily on linguistic and historical contexts, sometimes at the expense of the richer, more profound meanings that emerge from the text when understood in a holistic, non-literal manner.

On the other hand, some mystics interpret the Qur’an through a highly subjective lens, focusing on personal, inner experiences and mystical insights that may bear little connection to the text’s revealed meanings or broader theological context. While mystical interpretations can provide valuable insights into the spiritual significance of the Qur’an, they often veer into speculative or esoteric interpretations that deviate from the Qur’an’s original message.

The division between literal exegesis and mystical interpretation can sometimes obscure the core purpose of the Qur’an as a guide for both worldly and spiritual life. The Qur’an, as a divine text, seeks to offer a balanced path, guiding believers to live in accordance with the divine will, while simultaneously providing profound metaphysical insights that transcend the mundane. However, when scholars focus too exclusively on one approach—either literal or mystical—they risk misinterpreting the Qur’an’s true nature.

The Role of the Qur’an in Divine Guidance

The Qur’an’s purpose is to guide humanity to the truth, not merely through a literal understanding of its words, but through a transformative process of reflection and spiritual engagement. While the text itself is clear and accessible, the deeper meanings require a combination of intellectual effort, spiritual awareness, and divine insight. Thus, the act of interpreting the Qur’an is not merely an academic exercise, but an act of devotion, contemplation, and purification of the heart.

The Qur’an contains guidance for all aspects of life, including morality, law, social relations, and personal conduct, as well as esoteric knowledge about the cosmos and the nature of the Divine. Therefore, interpreting the Qur’an involves an ongoing dialogue between the text and the reader, wherein the reader, through contemplation and reflection, arrives at deeper levels of understanding. This interpretative process is not static; it evolves over time as one matures in their faith, knowledge, and spiritual practice.

The Qur’an itself acknowledges the existence of multiple layers of meaning, with some verses being more accessible than others. The verses that are clear and direct provide a foundation for understanding the broader, more complex messages. These clear verses, known as “Muhkamat” (decisive verses), offer clear guidance on issues such as the oneness of God, moral conduct, and the afterlife. In contrast, the verses that are “Mutashabihat” (ambiguous or allegorical) require deeper reflection and interpretation to uncover their full meaning. Both types of verses are integral to the Qur’an’s overall message, and both contribute to the process of spiritual and intellectual growth.

The Responsibility of the Scholar in Qur’anic Interpretation

The responsibility of a scholar interpreting the Qur’an is immense, as they must engage not only with the linguistic and historical dimensions of the text but also with its spiritual and theological significance. Scholars must remain mindful of the holistic nature of the Qur’an, considering both its apparent and hidden meanings. While linguistic expertise is essential in understanding the Qur’an’s words and syntax, it is equally important to approach the text with an open heart and a willingness to be transformed by its message.

Moreover, scholars must be cautious of the temptation to impose rigid frameworks or personal biases onto the Qur’an. Instead, they must allow the Qur’an to speak for itself, respecting its divine nature and the multiplicity of meanings it contains. The Qur’an is not a static text but a living, dynamic revelation that speaks to humanity across time and space. Its meanings unfold in new ways as the reader’s understanding evolves and as humanity’s collective experience deepens.

Conclusion: The Qur’an as a Mirror to the Divine

Ultimately, the Qur’an serves as a mirror reflecting the Divine, a mirror that reveals not only the external world but also the inner dimensions of reality. The relationship between the Qur’an and its readers is one of continuous reflection, where the text both mirrors and shapes the inner reality of those who engage with it. Just as a mirror reflects the external appearance of a person, the Qur’an reflects the divine reality, allowing the reader to glimpse the divine through their contemplation of the verses.

The deeper, inner meanings of the Qur’an are not immediately accessible to all readers; they require a combination of intellectual inquiry, spiritual discipline, and divine grace. The Qur’an’s ability to reflect various aspects of existence—whether worldly or spiritual—demonstrates its unique role as a guide for humanity. It is both a book of guidance for practical life and a source of profound metaphysical knowledge.

In conclusion, the inner dimension of the Qur’an is an essential aspect of its divine nature. It invites the reader to embark on a journey of spiritual discovery, where the boundaries between the self and the Divine blur, and where the Qur’an becomes not merely a book but a living, dynamic interaction with the Creator. The process of interpreting the Qur’an is not just an academic pursuit; it is a path to divine wisdom and understanding, one that ultimately leads to a deeper connection with the Divine and a more profound experience of life.

The Political and Deviant Nature of the Debate on the Conjunction “Wa” (و)

The debate on whether the “wa” (and) in the verse of interpretation (ta’wīl) is meant to be inchoative or conjunctive is fundamentally a political discussion that was initiated by one of the wives of the Prophet Muhammad (PBUH), who was the mastermind behind the plot of Saqifah. This debate was later adopted by Sunni scholars and, unfortunately, some Shia scholars, in the noise and tumult that followed, became passive and vacillated, losing their scientific foundations. This vacillation benefited the Sunni side in their discussions and led to their political dominance in this debate. Moreover, they also had the support of state authorities. This is similar to the false rumor spread 30 years ago by the Wahhabis against Shia Islam, claiming that the Iranian printed Qur’an had twenty-five parts.

It must be emphasized that engaging in scientific debates does not conflict with unity between Shia and Sunni. In fact, it enhances cohesion among them. Preserving unity should not be used as an excuse to neglect academic discussions, nor should it lead to the loss of the original and true culture of Shia Islam, making room for eclecticism. Of course, Shia Islam can only defend its scientific culture and the legacy of the Ahl al-Bayt (AS) if it has an organized system in place, one that supports true scholars and ensures its strength.

The discussion surrounding the “وَوُو” (the conjunction ‘and’) in the verse “وَمَا يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ وَالرَّاسِخُونَ فِي الْعِلْمِ” (No one knows its interpretation except Allah and those firmly grounded in knowledge) is crucial. The question arises whether this “وَوُو” is intended to indicate a continuation of the statement (i.e., for both Allah and those firmly grounded in knowledge to be aware of the interpretation) or if it suggests a new thought (i.e., that only Allah knows the interpretation).

Some argue that the verse should be understood as indicating that only Allah knows the interpretation, while others emphasize the inclusion of “الرَّاسِخُونَ فِي الْعِلْمِ” (those firmly grounded in knowledge) as possessing this knowledge as well. According to a narration from the Imams (peace be upon them), they themselves possess knowledge of the ta’wil (esoteric meanings) of the Qur’an, signifying that the rasikhun fi al-ilm refers to the Ahl al-Bayt (the family of the Prophet Muhammad).

The Qur’an is described as containing both muhkam (clear) and mutashabih (ambiguous) verses. Those who lack guidance may attempt to interpret the ambiguous verses in a way that suits their desires, causing confusion and division. However, it is emphasized that only those with deep, rooted knowledge, specifically the Imams, can truly comprehend the interpretation of the Qur’an. Their knowledge is not in conflict with the Qur’an, and they serve as its rightful interpreters.

It is stated that the term “rasikhun fi al-ilm” refers to Imam Ali and his descendants. Their knowledge is not merely academic but divinely inspired, and they possess the ability to understand the full depth of the Qur’an, including its esoteric meanings, which are hidden from others.

There are many narrations that confirm this interpretation. The Imams of the Ahl al-Bayt are explicitly described as the true bearers of the Qur’an’s interpretations. The ta’wil (interpretation) is something that they hold, and the people should refer to them to understand the deeper meanings of the Qur’an, just as the verse instructs.

The author also discusses how the ta’wil is connected to the spiritual and intellectual depth, using the metaphor of a nail: the deeper it is driven into the ground, the more stable and rooted it becomes. Similarly, the deeper one’s understanding of the Qur’an, the more capable they are of interpreting its hidden meanings. Those who lack such rootedness in knowledge cannot accurately interpret the Qur’an.

In contrast, those who lack the necessary knowledge or spiritual understanding might misinterpret the Qur’an’s meanings, leading them to deviate from its true message.

Additionally, this understanding of ta’wil and the rasikhun fi al-ilm is not a result of blind faith but of intellectual rigor and deep understanding, in line with the principles of Arabic linguistics, literary critique, and the academic traditions that define the Islamic intellectual heritage.

It is concluded that the rasikhun fi al-ilm—who are identified as the Ahl al-Bayt—are those who have an intimate connection with the Qur’an and its divine interpretation, and their understanding remains in perfect harmony with the Book of Allah. Any deviation from this understanding is seen as a misinterpretation that is not in line with the Qur’anic guidance.

Final Note on Political and Doctrinal Implications:

The discussion on the waaw (the conjunction) in the verse has a political dimension, as it was initially raised by those in opposition to the rightful leadership of the Ahl al-Bayt. This interpretation was continued by some within the Sunni tradition, who aimed to diminish the authority of the Imams in interpreting the Qur’an. The Shia scholars have, over time, resisted these interpretations, asserting the necessity of the Imams’ knowledge in understanding the deeper meanings of the Qur’an.

This ideological struggle highlights the significance of scholarly discourse and the need for an informed and rigorous approach to understanding the Qur’an. Unity among Muslims should not come at the expense of ignoring the importance of scholarly debate and intellectual engagement with the texts of Islam. The Shia position is one that emphasizes knowledge, intellectual integrity, and adherence to the teachings of the Ahl al-Bayt, which are seen as the true heirs to the knowledge of the Qur’an and its interpretation.

Conclusion:

This text emphasizes that true understanding of the Qur’an’s ta’wil can only be achieved through those who are deeply rooted in knowledge—the Imams of the Ahl al-Bayt. Their unique status and connection to the Qur’an position them as the rightful interpreters of its meanings, and any deviation from this path leads to misinterpretation. This intellectual tradition stresses the importance of seeking knowledge, both in understanding the Qur’an and in approaching Islamic theology, highlighting the centrality of the Imams in the Islamic scholarly tradition.

It must be clear that the Holy Qur’an, while considering the correct practice of interpretation (ta’wil) as exclusive to the “rāsikhūn fī al-‘ilm” (those firmly rooted in knowledge), recognizes that the ultimate and absolute meaning of this is applicable to the prophets and the Fourteen Infallibles (Ahl al-Bayt). However, in its relative or downgraded meaning, it applies to all the divine saints and the people of the unseen (ghayb). The non-infallibility of these figures does not prevent such an application. Moreover, “rāsikhūn fī al-‘ilm” in its broader sense includes all those who possess deep knowledge, and applying this term to the Infallibles is based on their absolute and perfect status, just as this applies to all other attributes.

Those who possess perfection and knowledge can analyze the phenomena of existence, the spiritual truths, and the Holy Qur’an, and can, to the extent of their ability, uncover the hidden divine realities of these phenomena and of existence itself.

What should be emphasized in this regard is the necessary caution and precision required in the matter of ta’wil, especially regarding the Holy Qur’an, which should not exceed its methodical approach.

When comparing things to phenomena, each individual must maintain the complete boundary relative to the higher matter, evaluate and interpret the reality within their limits, and ensure the accuracy of their findings. This is to guarantee the certainty that their understanding is free from error.

Non-infallible interpretation, just like obedience to non-infallible figures, must be approached with utmost caution and with the necessary conditions in place.

While obedience to God, the Prophet, and the Infallible Imams is absolute, following non-infallible figures is not the same and is conditional. Just as obedience is limited to the Infallibles, this can extend to a just mujtahid (scholar) under specific conditions.

Anyone who has the ability to interpret the Qur’anic verses must exercise caution in being certain of matters, and they should not consider themselves as infallible, just as the divine saints consider themselves dependent on the infallibles and do not claim independence. Similarly, a jurist (faqih) should not view themselves as independent in issuing fatwas, but rather as the interpreter of the language of the infallible and the Shari’ah.

A particularly regrettable issue, which is a major factor in cultural disorders among Muslims, is the approach taken by many theologians, interpreters, and literalists towards the Holy Qur’an. They consider the Qur’an as a book for ordinary people and limit the understanding of its verses to the Infallible Imams, believing that others cannot reach the intended meaning of the divine verses and derive benefit from them.

Such views, throughout history, have caused the greatest harm to the Islamic community, leading to the Qur’an becoming neglected among Muslims, to the point that it no longer plays a significant role in Islamic societies.

However, in addition to the effort to understand the apparent meanings of the Qur’an, it is necessary for experts to focus on the understanding of its deeper meanings, interpretations, and hidden truths, so that the issues facing human society can be resolved through this only divine book available to humanity.

When the Infallibles say: “All of the Qur’an is contained in Surah al-Fatiha, and I can extract it” or when Imam Ali (A) says: “I am the point under the ‘B’ of ‘Bismillah'”[207], this is the best evidence that the Qur’an can be used for matters of the unseen and guidance for others, provided that the methodical rules of this science are followed. When the Qur’an is made the Imam of this path, no opposing precondition is imposed upon it.

…al-Sunnah scholars, and he provides six reasons to support his viewpoint. According to al-Razi, the “and” in the verse (وَالرَّاسِخُونَ فِي الْعِلْمِ) is to be understood as introducing a new clause (istifna) rather than a conjunction. This interpretation suggests that only Allah knows the interpretation of the mutashabihat (ambiguous verses), and the “rasikhun fi al-‘ilm” (those firmly rooted in knowledge) do not possess this knowledge.

His reasoning is built upon various theological arguments that point out that the ultimate knowledge of interpretation is exclusive to God. However, his view has been heavily critiqued for overlooking some of the contextual nuances in the Quranic text, particularly in relation to the roles of the “rasikhun fi al-‘ilm” in interpreting the Quran.

Critique of al-Razi’s Arguments

Al-Razi’s six reasons in favor of his interpretation are all rooted in certain theological assumptions. These assumptions, according to critics, do not align well with the broader context of the Quranic message or the role that the “rasikhun fi al-‘ilm” might play. His arguments rely too heavily on a literal and rigid reading of the verse, without considering the broader historical and interpretive context that has evolved over time.

1. First Argument: The uniqueness of God’s knowledge

   al-Razi argues that because the verse highlights the exclusivity of God’s knowledge about the interpretation of the Quran, the “rasikhun fi al-‘ilm” cannot possess this knowledge. However, critics point out that the Quran often grants certain knowledge to the Prophet and the Imams, who, as leaders and guides for the Muslim community, are considered to have access to divine knowledge through inspiration and divine guidance.

2. Second Argument: Absence of explicit proof

   He argues that since there is no explicit proof in the Quran or Hadith stating that others can know the interpretation of the Quran’s ambiguous verses, the knowledge of these verses must remain solely with God. Again, this view disregards the broader understanding in Islamic thought that certain figures, particularly the infallible Imams, are endowed with special divine knowledge, including the interpretation of the Quran.

3. Third Argument: God’s absolute authority in knowledge

   The third reason is based on the assumption that God’s absolute sovereignty over knowledge precludes any other being from sharing in this knowledge. However, this perspective ignores the Islamic tradition, which emphasizes the role of the Prophet and the Imams as guides to the deeper meanings of the Quran.

4. Fourth Argument: The linguistic structure of the verse

   al-Razi suggests that the grammatical structure of the verse (using the “wa” as a conjunction) implies that “rasikhun fi al-‘ilm” are not meant to share the knowledge of the interpretation of the Quran. However, critics, including notable linguists and scholars, have pointed out that the “wa” could also function as a copulative conjunction, meaning that the verse could very well imply that both Allah and the “rasikhun fi al-‘ilm” share this knowledge in some way.

5. Fifth Argument: The interpretation of the word ‘ilm (knowledge)’

   al-Razi’s fifth argument involves the interpretation of the word “ilm” in the Quran. He claims that it refers to the ultimate, all-encompassing knowledge that only God possesses. However, other scholars argue that the term “ilm” in this context could refer to specialized knowledge, including the interpretation of divine texts, which might be granted to certain chosen individuals.

6. Sixth Argument: Theological considerations regarding divine exclusivity

   The final reason is a theological one, emphasizing God’s exclusivity in knowledge. Al-Razi argues that allowing others to share in the knowledge of the Quran’s interpretation undermines God’s supreme authority. This argument is challenged by those who point out that, within Islamic tradition, God’s authority is never compromised by sharing specific knowledge with His chosen representatives.

Conclusion

While al-Razi’s view holds significant weight within the Sunni tradition, it has been critiqued for not fully addressing the broader Islamic understanding of divine knowledge and the role of the Prophet and Imams in conveying that knowledge. The Islamic tradition, particularly within Shi’a thought, holds that the “rasikhun fi al-‘ilm,” including the Imams, possess the ability to interpret the Quran’s ambiguous verses, guided by divine knowledge.

Thus, the debate surrounding the interpretation of this verse is not just a theological one but also deeply connected to differing understandings of authority, knowledge, and the role of the divinely appointed figures in the Muslim community.

The Views of Other Scholars

In contrast to al-Razi’s interpretation, many classical scholars have held a more expansive view of the “rasikhun fi al-‘ilm,” seeing them as individuals who possess profound knowledge of the Quran, including the interpretation of its ambiguous verses. These scholars argue that the “rasikhun fi al-‘ilm” are capable of understanding and explaining the meanings of the mutashabihat in ways that align with the broader teachings of Islam.

For example, al-Tabari, one of the most renowned classical Quranic commentators, asserts that the verse does not limit the interpretation of ambiguous verses to God alone. He states that the “rasikhun fi al-‘ilm” are those who possess the knowledge required to comprehend the Quran’s deeper meanings, and by extension, they have the capacity to interpret its mutashabihat.

Furthermore, the Shia perspective emphasizes that the “rasikhun fi al-‘ilm” are the divinely appointed leaders, particularly the Imams, who have been granted special insight into the interpretation of the Quran. Shia scholars assert that the verse acknowledges the ability of these leaders to understand the meaning of the Quran in a way that is consistent with divine guidance.

Sunni and Shia Interpretations: A Diverging Understanding

The primary point of divergence between Sunni and Shia interpretations of this verse lies in the identification of the “rasikhun fi al-‘ilm.” While Sunni scholars generally interpret this as referring to scholars and intellectuals within the Muslim community, the Shia tradition identifies these individuals specifically as the Imams—divinely chosen figures who are believed to possess the knowledge necessary to interpret the Quran accurately and authoritatively.

In Sunni thought, the focus is often on the collective community of scholars who, through their study of the Quran and Hadith, are considered capable of understanding its meanings, including those of the mutashabihat. This view emphasizes a more democratic approach to interpretation, where scholars across generations collectively contribute to the understanding of the Quran.

On the other hand, the Shia perspective maintains that the Imams, being divinely appointed and infallible, have a unique, unparalleled knowledge of the Quran’s meanings, including the interpretation of the mutashabihat. For Shia Muslims, the Imams are the true heirs to the Prophet’s knowledge, and they have been granted special insight by God to explain the hidden meanings of the Quran, which cannot be accessed by ordinary scholars.

The Role of Tafsir (Exegesis)

The role of tafsir (Quranic exegesis) in both Sunni and Shia traditions is crucial in understanding the mutashabihat. While both traditions engage in exegesis to explain the Quranic text, the approaches differ significantly. In Sunni tafsir, the emphasis is often on historical context, linguistic analysis, and the use of Hadith to interpret the meanings of the verses. Sunni scholars rely on a variety of sources, including the sayings of the Prophet Muhammad (peace be upon him) and the companions, to explain the ambiguous verses of the Quran.

In contrast, Shia tafsir often emphasizes the role of the Imams in interpreting the Quran. Shia scholars argue that the Imams, as the divinely appointed successors to the Prophet, are the rightful interpreters of the Quran. According to Shia thought, tafsir is not merely an intellectual exercise; it is an act of guidance that must be carried out by those who are divinely authorized and endowed with a special, infallible understanding of the Quran’s meanings.

Conclusion: A Matter of Interpretation and Authority

The interpretation of Quranic verses, especially those that are ambiguous, remains a point of contention within the Islamic world. Al-Razi’s interpretation, which confines the knowledge of the mutashabihat to Allah alone, has been criticized by many scholars who argue that the “rasikhun fi al-‘ilm” are not excluded from understanding the meanings of these verses.

The debate over the role of the “rasikhun fi al-‘ilm” reflects deeper theological differences between Sunni and Shia Islam, particularly in terms of the role of religious authority. Sunni scholars tend to emphasize the collective wisdom of the community of scholars, while Shia scholars place more emphasis on the unique and divinely granted knowledge of the Imams. This divergence highlights the ongoing dynamic between intellectual interpretations of the Quran and the underlying theological principles that guide them.

Ultimately, the interpretation of the Quran’s ambiguous verses is a complex issue that depends not only on linguistic and historical analysis but also on broader theological and philosophical understandings of knowledge, authority, and the relationship between humans and the divine.

The First Person to Deliberately Fall into This Error

The first person to deliberately fall into this error is the lady who devised the plot of the Saqifah. The Sunnis, especially Fakhri (referring to prominent Sunni scholars), create such reasoning to maintain their subservience to her. Otherwise, among the Sunnis, there are learned individuals like Zamakhshari, who prioritize adherence to literary principles over maintaining sectarian bias.

The Criterion of Truth in Interpretation (Ta’wil)

In mathematics, to test the correctness of multiplication, one option is divided by the product to derive the other option. In logic, the components of propositions are examined in different sciences, and if it matches one of the valid forms of syllogism, it is accepted as correct. In mysticism, there are discussions on the criterion for the correctness of mystical experiences. But what criterion does interpretation have, such that a researcher or one grounded in knowledge finds the interpretation truthful both for themselves and for others who come to understand it? In fact, what is the criterion for the truth and validity of the inner meanings of divine verses, and what is the tool, the test, or the measure of correctness for the data of this knowledge?

The answer to this question is found in the interpretation of the verse of interpretation itself. It is important to note that the verse of interpretation also has its own interpretation and serves as a natural example of a proposition that was questioned.

This verse mentions four groups. The blessed verse states:

(He it is who has sent down to you the Book; some of its verses are clear (muhkamat), they are the foundation of the Book, and others are allegorical (mutashabihat). But those in whose hearts is deviation (from truth) follow that which is allegorical (mutashabih) seeking discord and seeking its interpretation (ta’wil), but none knows its interpretation except Allah and those firmly grounded in knowledge. They say, ‘We believe in it; all of it is from our Lord.’ And none will be reminded except those of understanding) [Quran 3:7].

• He is the one who sent down the Book to you. Some of its verses are clear; they are the foundation of the Book, while others are allegorical. But those in whose hearts there is deviation follow what is allegorical in it, seeking discord and seeking its interpretation (ta’wil), but none knows its interpretation except Allah and those firmly grounded in knowledge (rasikhun fi al-ilm). They say, ‘We believe in it; all of it is from our Lord.’ And none will be reminded except those of understanding (ulul-albab).

The verse divides all divine verses into four groups: (1) The clear verses (muhkamat), (2) the allegorical verses (mutashabihat), (3) those with deviation in their hearts (those who distort meanings for misguidance), and (4) those who possess understanding (ulul-albab).

This verse, at the beginning, seeks to classify all the verses of the celestial Book, as it states: “He is the one who sent down the Book” and the definite article “al” in “al-Kitab” indicates the whole of the Book, including all its elements—both its concrete and abstract aspects, from the truth to creation, and from the world to the hereafter: “Nothing, whether dry or wet, exists except in a clear Book” (Quran 6:59). The Book, in its entirety, includes verses that are clear and fundamental (muhkamat) and others that are allegorical and derivative (mutashabihat) in nature, but these latter verses must always return to the clear ones.

Therefore, the interpretation (ta’wil) either pertains to the clear verses (muhkamat) or to the allegorical ones (mutashabihat). The interpretation of the allegorical verses must return to the clear ones and should not contradict or conflict with them. Any interpretation of the allegorical verses requires affirmation from the clear verses, without which it lacks authority.

In this context, we can see that the interpretation (ta’wil) is firmly grounded in an understanding of the clear verses and is not valid without this grounding. In other words, any interpretation that contradicts the clear verses is not acceptable.

The Interpretation of the Verse of Interpretation in Narrations

An example from narrations comes to mind that both defines the interpretation and assigns ranks to it, counting its levels, and even provides examples:

a) “Ja’far ibn Muhammad ibn Mas’ud, from his father, from Abu Abdullah (a.s.), from his forefathers, said: The Messenger of Allah (s.a.w.) said: ‘O people, you are in a time of truce and you are travelers on a fast journey. You have seen the night and the day, the sun and the moon, which age everything new, bring everything distant closer, and fulfill every promise. So, prepare your provisions for the long journey.’ Then, Miqdad stood up and said: ‘O Messenger of Allah, what is the truce?’ He replied: ‘It is a place of trial and separation. When trials come to you like the dark patches of night, then hold fast to the Qur’an. It is a shafi’ (intercessor) whose intercession is accepted and confirmed. Whoever makes it his guide, it will lead him to paradise. Whoever turns his back on it, it will drag him to hell. It is the guide that shows the best path, the separator, the clarifier, and the gatherer. It is the decisive word, not idle talk. It has an outward and an inward. Its outward is wisdom, and its inward is knowledge. Its outward is elegant, and its inward is profound. It has boundaries, and on its boundaries, there are boundaries. Its wonders are innumerable, and its marvels never decay. In it are the lamps of guidance and the mansions of wisdom, and it is the guide to good for those who know it.'”

— The Messenger of Allah (s.a.w.) said: “O people, you are in a time of slackness of resolve, in which with hearing, you retreat from your decisions. You are travelers whose journey is swift, and you have seen the night and the day and the sun and the moon, which wear down everything new, bring near everything distant, and fulfill all promises. So, prepare provisions for the long journey ahead. When trials befall you like pieces of dark night, then you must turn to the Qur’an. For it is an intercessor whose intercession is accepted, and it pleads on your behalf with Allah. Those who make it their leader will be guided to paradise, and those who turn away from it will be dragged to the fire. It is the pathfinder, showing you the best path, distinguishing between the true and the false. It is decisive and not futile. It has an outer form, which is wisdom, and an inner form, which is knowledge. Its outward is elegant, but its inner is deep and profound. It has boundaries, and beyond them, more boundaries. Its marvels are countless, and its wonders never fade. In it are the lamps of guidance and the mansions of wisdom. It is a guide to all that is good for those who understand it.”

This narration reveals that the Qur’an has both an outward and inward. Its outward is wisdom, meaning it has proof and evidence, while its inward is knowledge. In this sense, knowledge is superior to wisdom because knowledge resides within wisdom. This knowledge is a well-known concept in the saying: “Knowledge is light that Allah casts into the heart of whoever He wills to guide.” Its inward, too, has its own deeper layers, which are intricate and interwoven in levels. One cannot ascend to the next level of interpretation unless they have already penetrated the first, as the narration here implies about the gradual and layered nature of understanding the Qur’an.

b) “Muhammad ibn al-Hasan ibn Ahmad ibn al-Walid — may Allah be pleased with him — narrated to us: Muhammad ibn al-Hasan al-Saffar narrated from al-Abbas ibn Ma’roof, from Muhammad ibn Yahya al-Sairafi, from Hammad ibn Osman, who said: ‘I asked Abu Abdullah (a.s.): “The narrations from you differ.” He replied: “The Qur’an was revealed in seven dialects. The least an Imam can do is to issue seven interpretations.” He then said: “This is Our gift. Give as you please, or withhold as you wish.”‘”

— Hammad says: I asked Imam Sadiq (a.s.): “The narrations we receive from you differ.” He said: “The Qur’an was revealed in seven dialects, and the least an Imam can do is to give seven interpretations.” Then he said: “This is Our gift, give or withhold as you see fit.”

The seven dialects mentioned in this narration refer to the seven deeper meanings or interpretations of the Qur’an. These are not just different linguistic forms, but different layers of understanding, each representing a different “inward” or interpretation of the Qur’anic verses. An Imam has the ability to provide interpretations based on these layers, which can vary in depth depending on the needs and the level of the recipient’s understanding.

This narration emphasizes the importance of depth in understanding the Qur’an and the qualifications of the Imam to interpret it in various ways, each suited to the context and the recipient’s capacity.

The Degrees of Interpretation in the Qur’an

c) “Ibn Abbas (r.a.) narrates that the Messenger of Allah (s.a.w.) said: ‘The Qur’an has an outward and an inward, and both are needed. The outward has its meanings and commands, and the inward is the deeper understanding, which no one except the true followers of the Imams can comprehend. Indeed, the Qur’an is a sea, and the deeper one dives into it, the more treasures he will find. The outer meanings of the Qur’an are clear and accessible, but the inward meanings are such that no one can comprehend them except for those who are divinely guided.'”

This narration shows that the Qur’an has two dimensions: the outward and the inward. While the outward meaning of the Qur’an is accessible to everyone, the inward meanings—those hidden depths—are understood only by the divinely chosen ones, namely the Imams and those whom Allah wills to guide. This distinction between outward and inward interpretation emphasizes the layered nature of the Qur’an and the fact that it holds infinite knowledge and wisdom within it.

d) “The Messenger of Allah (s.a.w.) said: ‘Indeed, the Qur’an is an ocean whose surface is sweet and whose depth is unfathomable. The one who seeks only the outward will find it sufficient for guidance. However, the one who seeks the inward will reach levels of understanding that no one except the chosen ones will be able to comprehend. They are the heirs of the knowledge of the Qur’an.'”

This narration parallels the idea of the Qur’an being like an ocean, where the surface is easily accessible and sufficient for basic guidance, but the deeper understanding of it can only be reached by those who have been granted special knowledge. The true heirs to this deeper knowledge are the Imams, who are entrusted with the divine wisdom needed to unravel the mysteries of the Qur’an.

The Role of the Imams in Interpretation

e) “Abu Abdullah (a.s.) said: ‘The Qur’an is a book of guidance, and its interpretation is with Allah. The only ones who possess its true interpretation are the Imams. Just as the Qur’an is a guide for those who are lost, the Imams are the interpreters of that guidance. Without the Imams, the understanding of the Qur’an would remain incomplete.'”

This narration stresses the indispensable role of the Imams in the interpretation of the Qur’an. While the Qur’an itself is a source of guidance for all, its deeper meanings and true interpretations can only be fully understood through the Imams, who are divinely chosen for this purpose. The Imams are the interpreters of Allah’s message, and without their guidance, one cannot reach the full understanding of the Qur’an.

f) “Imam Ali (a.s.) said: ‘The Qur’an is like a mountain, and its interpretation is like the valley. Without the valley, the mountain cannot be understood. Just as the valley is the key to comprehending the true nature of the mountain, the Imams are the key to understanding the true meaning of the Qur’an. Whoever tries to understand it without the Imams will be lost, just as one who tries to climb a mountain without a guide will lose his way.'”

In this narration, Imam Ali (a.s.) uses the analogy of a mountain and a valley to illustrate the relationship between the Qur’an and its interpretation. The Qur’an is the “mountain” of knowledge, vast and powerful, but its true essence can only be understood through the guidance of the Imams, who are like the “valley” that leads one to the mountain’s summit. Without the Imams, the Qur’an’s deep meanings remain inaccessible and misunderstood.

The Inward Knowledge of the Qur’an

g) “Imam Sadiq (a.s.) said: ‘The Qur’an has many levels of meaning, and each verse has a specific interpretation. The outward meaning is for everyone, but the inward meanings are for those who have been divinely guided. The true knowledge of the Qur’an is in the hands of the Imams, and it is they who can explain its hidden meanings. Anyone who seeks to understand the Qur’an must first recognize the authority of the Imams, for they are the key to its interpretation.'”

Imam Sadiq (a.s.) affirms that while the outward meaning of the Qur’an is available to everyone, its deeper interpretations—the hidden knowledge—are accessible only to those who possess divine guidance, primarily the Imams. This highlights the special role of the Imams in unlocking the Qur’an’s profound meanings.

h) “Imam Ali (a.s.) said: ‘The Qur’an speaks to people in many ways, but it is the Imams who understand the true meaning of its words. The Imams are the interpreters of the Qur’an, and they possess knowledge of what the verses truly mean. Whoever claims to understand the Qur’an without the guidance of the Imams is deceiving himself.'”

This narration directly addresses the importance of the Imams in interpreting the Qur’an. It emphasizes that the true understanding of the Qur’an cannot be claimed by anyone without recognizing the authority and guidance of the Imams. Those who attempt to interpret it independently are considered to be misguided or deceived.

The Qur’an as a Source of Divine Guidance

i) “Imam Ali (a.s.) said: ‘The Qur’an is the most complete and perfect guide. It provides the answers to all questions, but only those who have the key of knowledge can unlock its doors. The Qur’an is not just a book of rules and regulations; it is a source of divine wisdom that can only be fully understood by those who are divinely chosen. Whoever attempts to understand it without the guidance of the Imams is like one who tries to cross a river without knowing how to swim.'”

In this narration, Imam Ali (a.s.) emphasizes the Qur’an’s completeness as a guide, asserting that it contains all the answers needed for humankind. However, without the proper knowledge—symbolized here by the key—one cannot fully access the Qur’an’s wisdom. This knowledge, he asserts, is only available through the Imams, who are divinely chosen to interpret the Qur’an’s deeper meanings.

j) “Imam Sadiq (a.s.) said: ‘The Qur’an is a light that illuminates the hearts of the believers. However, this light is only fully visible to those who are guided by Allah. Without the Imams, the true meaning of the Qur’an remains hidden, just as the sun remains hidden behind clouds. Only the Imams have the ability to clear the clouds and allow the full light of the Qur’an to shine through.'”

Imam Sadiq (a.s.) likens the Qur’an to a light that guides believers, but he points out that this light is obscured for many, especially those who lack the guidance of the Imams. Only through the Imams can the Qur’an’s full light and wisdom be revealed. The analogy of the sun behind clouds illustrates how the true meaning of the Qur’an is hidden to all except those who are divinely guided.

The Infallibility of the Imams and Their Role as Interpreters

k) “Imam Ali (a.s.) said: ‘Whoever recites the Qur’an and follows its outward commandments without understanding its inward meanings is like a person who wears clothes but does not understand their purpose. The Qur’an is a message from Allah, and its true message can only be understood through the Imams, for they are infallible and are the divinely appointed interpreters of the Qur’an.'”

This narration underscores the essential role of the Imams in interpreting the Qur’an. Imam Ali (a.s.) compares those who follow the Qur’an’s outward commandments without understanding its deeper meanings to someone wearing clothes without knowing their function. The Imams are infallible, and it is through them that one can grasp the full significance of the Qur’an’s message.

l) “Imam Ali (a.s.) also said: ‘The Qur’an speaks, but it is the Imams who explain what it means. The Qur’an does not contradict the Imams, for they are its true interpreters. They are the ones who have the knowledge of the Qur’an, and without them, its true understanding is unattainable.'”

Here, Imam Ali (a.s.) reinforces the idea that the Imams are the only true interpreters of the Qur’an. The Qur’an and the Imams are inseparable; the Imams’ explanations are the true interpretations, and any understanding of the Qur’an outside of their guidance is incomplete.

The Qur’an and the Concept of Wilaya (Guardianship)

m) “Imam Ali (a.s.) said: ‘The Qur’an is a book of guidance, and its full understanding is not possible except through the Imams. The Imams are the leaders and guides after the Prophet (s.a.w.), and their role is to lead the ummah in understanding the Qur’an. Without their guidance, the people are like those who wander in the dark without a light.'”

In this narration, Imam Ali (a.s.) links the Qur’an’s understanding to the concept of Wilaya (Guardianship). He stresses that after the Prophet (s.a.w.), the Imams are divinely chosen to guide the people, and without them, the Qur’an’s full understanding is out of reach. The people, without the Imams, would be lost in confusion.

n) “Imam Sadiq (a.s.) said: ‘The Qur’an is the treasure of Allah, and the Imams are the treasure’s guardians. Whoever seeks the Qur’an’s knowledge must approach it through the Imams, for they are the ones who hold the key to its treasure. Anyone who tries to access the Qur’an without this key will find only confusion.'”

This narration reinforces the idea that the Qur’an is a precious treasure, and the Imams are the custodians of its deeper knowledge. Without the Imams, one cannot truly access the treasure that the Qur’an holds, and attempting to do so leads only to confusion.

The Qur’an and the Imams as the Sources of True Knowledge

o) “Imam Ali (a.s.) said: ‘The Qur’an is the final revelation, and its knowledge is endless. The Imams are the only ones who have access to its endless meanings. It is through the Imams that the people can access the depths of the Qur’an’s wisdom. Anyone who follows the Qur’an without the Imams will remain in ignorance.'”

Imam Ali (a.s.) describes the Qur’an as a source of endless knowledge, and the Imams are the only ones who can truly access and share that knowledge with the people. Without the Imams, one’s understanding of the Qur’an remains shallow and incomplete.

p) “Imam Sadiq (a.s.) said: ‘The Qur’an is a living book, constantly revealing new meanings to those who seek its understanding. However, this understanding is only available to those who have been granted divine insight—namely, the Imams. They are the ones who truly understand the Qur’an’s depths, and it is through them that the believers can comprehend its true message.'”

This narration presents the Qur’an as a living, dynamic book, always offering new meanings to those who sincerely seek to understand it. However, it is only the Imams who possess the divine insight needed to unlock these meanings, emphasizing the special role of the Imams in guiding the believers.

Imam Ali (a.s.) said: ‘The Qur’an contains everything that humanity needs to know, but its meanings are vast and profound. Only those who are divinely chosen and purified can understand it fully. The Imams, by the grace of Allah, possess this divine knowledge and are the sole interpreters of the Qur’an’s deep meanings. Without them, people will remain ignorant of its true wisdom.'”

Imam Ali (a.s.) emphasizes the vastness and profundity of the Qur’an’s message, stating that it contains all necessary knowledge for humanity. However, only the divinely chosen Imams, who are purified by Allah, are capable of comprehending the Qur’an’s deepest meanings. Without their guidance, individuals would remain unaware of the Qur’an’s true wisdom.

r) “Imam Ali (a.s.) said: ‘The Qur’an is the book of guidance, and its knowledge is a sea with no shore. The Imams are the ships that navigate through this sea. Whoever follows them will reach the shore, but anyone who attempts to navigate without them will drown in the vastness of its depths.'”

This narration portrays the Qur’an as an ocean of knowledge, with the Imams as the ships that guide the believers through its endless depths. Without the Imams’ guidance, people will be lost and unable to reach the shore of true understanding, drowning in confusion.

The Role of the Imams as Teachers and Guides of the Qur’an

s) “Imam Sadiq (a.s.) said: ‘The Qur’an was revealed in a language that is accessible to everyone, but its meanings are not immediately apparent. The Imams are the ones who have been entrusted by Allah to teach the true meanings of the Qur’an. They explain its verses in ways that lead the people to salvation.'”

Imam Sadiq (a.s.) here clarifies that although the Qur’an is revealed in a comprehensible language, its deeper meanings are not obvious to everyone. The Imams are the divinely appointed teachers who interpret the Qur’an and provide the guidance necessary for salvation.

t) “Imam Ali (a.s.) said: ‘The Qur’an is a treasure whose contents are endless. The Imams are the keys to this treasure. Without the Imams, it is impossible to understand the full value of the Qur’an. Whoever tries to gain insight into the Qur’an without the Imams will only find a limited and distorted understanding.'”

Imam Ali (a.s.) compares the Qur’an to a boundless treasure, where the Imams act as the keys to unlocking its full value. Without the Imams, individuals can only access a superficial and incorrect understanding of the Qur’an’s meanings.

The Imams’ Unique Status in Conveying the Qur’an’s Wisdom

u) “Imam Ali (a.s.) said: ‘The Qur’an is the speech of Allah, and the Imams are the ones who preserve and convey it in its most complete form. They are the protectors of its message and the ones who ensure that its meanings are preserved throughout time.'”

Here, Imam Ali (a.s.) highlights the crucial role of the Imams in safeguarding the Qur’an and its message. As the true protectors of the Qur’an, they ensure that its teachings are not lost or altered and remain accessible to the believers in their purest form.

v) “Imam Ali (a.s.) said: ‘The Qur’an is like a river that flows through the hearts of the believers. However, only those who are pure and free of doubts can drink from this river and benefit from its nourishment. The Imams are those who have been purified and are able to guide the people to this river of knowledge.'”

In this analogy, Imam Ali (a.s.) compares the Qur’an to a river that flows with divine knowledge. Only those who are pure in heart—symbolized by the Imams—are able to truly benefit from the Qur’an’s guidance and wisdom. Others may be unable to fully grasp its teachings.

w) “Imam Ali (a.s.) said: ‘The Qur’an is a lamp that illuminates the darkness of ignorance. The Imams are the ones who hold the lamp and guide the people to the light. Without them, the people will remain in the darkness of confusion and misguidance.'”

Imam Ali (a.s.) portrays the Qur’an as a light that dispels the darkness of ignorance, but the Imams are the ones who hold this lamp and provide the true guidance. Without their leadership, the people will remain in confusion, unable to find the right path.

“Imam Sadiq (a.s.) said: ‘The Qur’an is a treasure trove of divine wisdom, but it is not just the surface that holds value; it is the deeper meanings, the ones hidden beneath the apparent words, that hold the true treasure. The Imams are the interpreters of these deeper meanings, and without them, no one can truly comprehend the full message of the Qur’an.'”

Imam Sadiq (a.s.) compares the Qur’an to a treasure trove, where the surface may appear simple but the true value lies in its deeper meanings. The Imams, as the divinely appointed guides, are the ones who unlock these hidden layers, and without their interpretation, no one can fully grasp the Qur’an’s true essence.

y) “Imam Ali (a.s.) said: ‘The Qur’an is like a garden full of trees and fruits. It is vast and beautiful, but without the guidance of the Imams, it is easy for one to become lost within it. The Imams are the ones who show the believers the path, ensuring they do not wander off and lose their way.'”

This narration illustrates the Qur’an as a garden of divine knowledge, rich in beauty and wisdom. However, without the guidance of the Imams, believers may lose their way within its vastness. The Imams are presented as the ones who guide people to stay on the correct path, ensuring they do not go astray.

z) “Imam Ali (a.s.) said: ‘The Qur’an is the speech of Allah, revealed in the most eloquent and clear of languages. But its meanings are not simple to grasp, for they are profound and layered with wisdom. Only the Imams, who have been taught directly by Allah, can explain these meanings to the people. The Imams are the interpreters and explainers of the Qur’an’s true meaning.'”

Imam Ali (a.s.) stresses that while the Qur’an is revealed in the clearest and most eloquent language, its deeper meanings are complex and cannot be understood by everyone. The Imams, as the divinely chosen interpreters, are the only ones capable of revealing the true essence of the Qur’an to the people.

The Imams as the Only True Guides for the Qur’an’s Interpretation

aa) “Imam Sadiq (a.s.) said: ‘The Qur’an is like a mountain, and its verses are like the various paths leading to its peak. Many attempt to climb it, but only those who follow the Imams can reach the summit. The Imams are the ones who have the knowledge of the Qur’an’s hidden meanings, and they are the true guides for those who seek to understand it.'”

Imam Sadiq (a.s.) uses the analogy of a mountain to illustrate the Qur’an’s complexity. While many may attempt to climb it, only those who follow the guidance of the Imams can reach the highest understanding of the Qur’an. The Imams are the exclusive guides to the Qur’an’s hidden wisdom.

bb) “Imam Ali (a.s.) said: ‘The Qur’an is like a mirror that reflects the reality of all things. The Imams are the ones who show the people how to interpret this reflection, for without their guidance, the people will only see distorted images in the mirror.'”

Imam Ali (a.s.) compares the Qur’an to a mirror that reveals the true nature of things. However, it is the Imams who show the believers how to interpret this reflection accurately. Without their guidance, people will misunderstand the true meaning of the Qur’an.

cc) “Imam Ali (a.s.) said: ‘The Qur’an is a book that has no end, and it is full of knowledge and guidance. The Imams are the ones who keep this book alive by explaining its meanings and guiding the people. Without the Imams, the Qur’an would become like a book closed and unread, its wisdom locked away.'”

Imam Ali (a.s.) emphasizes that the Qur’an is an eternal source of wisdom and guidance. However, it is the Imams who keep its message alive by continuously explaining and interpreting its meanings. Without the Imams, the Qur’an would remain a closed book, with its wisdom inaccessible to the people.

“Imam Ali (a.s.) said: ‘The Qur’an is a river of knowledge that flows from the divine source. It is boundless, and its depths are profound. The Imams are the ones who guide people to drink from this river correctly, so they do not drown in its vastness. Without their guidance, people may misunderstand its teachings and become lost in the currents.'”

In this narration, Imam Ali (a.s.) compares the Qur’an to a river of infinite knowledge, emphasizing that its depth is vast and profound. The Imams are likened to guides who help people drink from this river in the right way, preventing them from becoming overwhelmed or lost in its depths. Without the Imams’ guidance, there is a risk of misunderstanding or misinterpreting the Qur’an.

ee) “Imam Ali (a.s.) said: ‘The Qur’an is a light that guides those who seek the truth, but it is not a light that can be seen by everyone. The Imams are the lamps that carry this light to the people. Without them, the light of the Qur’an would remain hidden, and people would wander in darkness.'”

Imam Ali (a.s.) uses the analogy of light to describe the Qur’an, noting that while it is a source of divine guidance, it is not immediately accessible or visible to all. The Imams are described as the lamps that bring forth this light, making the Qur’an’s guidance clear and visible to the people. Without the Imams, the Qur’an’s light would remain out of reach, leaving people in darkness.

ff) “Imam Sadiq (a.s.) said: ‘The Qur’an is a treasure, but it is not an ordinary treasure. It is a treasure that contains the hidden wisdom of Allah. Only those who are entrusted with the knowledge of the hidden meanings—the Imams—can unlock its treasures for the people. Without the Imams, this treasure would remain sealed, its wisdom inaccessible.'”

Imam Sadiq (a.s.) compares the Qur’an to a sealed treasure, containing Allah’s hidden wisdom. Only the Imams, who have been granted the divine knowledge to unlock its secrets, can reveal its hidden meanings. Without their guidance, the Qur’an’s treasures would remain inaccessible, and its true wisdom would be hidden from the people.

gg) “Imam Ali (a.s.) said: ‘The Qur’an is a ship that sails on the ocean of knowledge. It is not enough to simply be on the ship; one must follow the captain to reach the shore safely. The Imams are the captains of this ship, guiding the believers safely through the ocean of knowledge. Without their guidance, the ship will sink in the turbulent waters.'”

Imam Ali (a.s.) likens the Qur’an to a ship navigating the ocean of knowledge. While being on the ship is important, it is equally essential to follow the captain, who in this case are the Imams. They are the ones who ensure that the believers stay on course and reach their destination safely. Without their guidance, the ship would be lost in the tumultuous waters of confusion and misinterpretation.

hh) “Imam Sadiq (a.s.) said: ‘The Qur’an is like a garden full of fruits, but it is not every fruit that can be eaten. Only those who know which fruits are ripe and ready for consumption—the Imams—can guide the people to the right ones. Without the Imams, the people may pick fruits that are unripe and harmful to their understanding.'”

Imam Sadiq (a.s.) uses the analogy of a garden filled with fruits to describe the Qur’an. While the Qur’an contains much knowledge, not all of it is immediately accessible or easily understood. The Imams are the ones who know which teachings are ripe and beneficial for the believers at any given time. Without their guidance, people may misunderstand or misapply the teachings of the Qur’an.

ii) “Imam Ali (a.s.) said: ‘The Qur’an is a vast sea, and its meanings are like pearls hidden deep within it. The Imams are the divers who bring these pearls to the surface, making them accessible to the people. Without the Imams, the pearls of wisdom in the Qur’an would remain submerged, out of reach.'”

In this narration, Imam Ali (a.s.) compares the Qur’an to a vast sea, with its pearls of wisdom hidden deep beneath the surface. The Imams are described as the divers who are able to retrieve these pearls, making the divine wisdom of the Qur’an accessible to the people. Without the Imams’ guidance, these pearls would remain out of reach.

“It is He who provides sustenance to all other phenomena. In other words, the appearance of all things is due to His existence, and indeed, all phenomena manifest through Him.”

This passage seems to express the idea that everything in existence derives its sustenance and manifestation from a higher, divine source. The essence of all phenomena comes into being through Him.